The Apostolic Dialogue with Catholics 6

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Christian Unity and Diversity  (continued)

Christian diversity reflects the diversity found in Holy Scripture. 
Biblical scholarship in the last century has gone to great lengths to
demonstrate the diversity present in Scripture.  There is a diversity of
literature: sagas, historical narratives, legal codes, poetry, prophecy,
gospels, epistles, etc.  This literature was written by a multitude of
authors in different historical epochs and in a wide variety of
cultures.  These writings have but one purpose, to testify to the
reality of God and his salvation in human history.  But this testimony
is not monolithic.  The personalities of the Biblical authors and their
unique theological perspectives were not subsumed by a mechanical
process of inspiration.  Rather, the Holy Spirit used the unique
personalities and insights of the Biblical authors to  pen an
authoritative witness to Jesus Christ.  This witness was received as
authoritative not only because it was inspired by the Holy Spirit, but
because it was intelligible, made sense, to its original audience in
their unique historical and cultural situations.  

The diversity of the Biblical witness to Christ is very apparent in the
New Testament.  There is not one but four Gospels each presenting the
life of Christ from the perspective of its author. Paul did not write
one generic epistle to be circulated among the churches, but 13
epistles, 14 if one believes Hebrews is his work, each addressing the
needs of local churches.  The New Testament presents the one reality of
Jesus Christ in a multitude of different ways.  This is a source of
Christian diversity.

>From my Apostolic Pentecostal perspective it is very clear that Acts
2:38 presents the way to salvation.  Evangelicals, however, focus on
John 3:16 and Romans 3:23.  Catholics look to the sacramental passages
of scripture.  All of these Christians place their faith in Jesus Christ
but utilize differing portions of Scripture as the locus for their
faith.  These loci correspond to their experiences of Christ in their
distinctive Christian  communities.  Apostolics experience God in the
baptism in the Holy Spirit, Evangelicals in the proclamation of the
word, and Catholics in the sacraments. There is in unity of faith placed
in Jesus Christ, but a diversity in the experience of Jesus Christ and
in the expression of  that  experience using Holy Scripture.  This
diversity of experience and expression is consistent with the faith of
Christians in the New Testament.

Nowhere is the diversity of Christians more apparent than in their
understanding of what it means to be a disciple. As already mentioned in
this post, Apostolics tend to define discipleship in terms of personal
holiness, while Catholics tend to emphasize the social dimensions of
discipleship.  Both have scriptural support.  And in my opinion, both
are  essential  elements of Christian discipleship.  They do not
contradict each other, rather, they complement each other. 

Like most Apostolics, I find the differences in Christian lifestyles
very hard to understand and to tolerate. Once again I would like to use
the recent seminar I attended in Indiana as a springboard for
discussion.  The "mainliners" present obviously embraced a very
different definition of the Christian life than this lowly Apostolic. 
No smoking signs were present throughout the conference center.  No
smoking, that is, except in designated areas.  Some of those attending
the seminar made  mad dashes at break time to "light up" and satisfy
their nicotine addiction.

Like Apostolics conferences, eating was a real big thing at this
conference.  Not only did you have three full meals every day, but
snacks at breaks, and at an evening social hour.  All of this was really
great with me, except when I begin to hear the complaints about the lack
of alcohol present.  For many it seemed that the social hour was not
complete without some form of alcoholic beverage.  To satisfy their
thirst, several went out and purchased their own beverages.

The jewelry of some of these Christians was also interesting.  No, not
rings, or ear rings, but ear studs and body piercing!  This was very
distracting for me!  I tried not to stare when I talked with them!

And yes, there were several gay ministers present.  Some were very open
about their sexual orientation saying that their denominations "didn't
care" about their lifestyle.  Others were very discrete, joking about
attempts of little old ladies to find them a spouse, and the fear that
they would be "outed"  and forced to leave their denomination.

Finally, the vulgar language used by those in attendance really stressed
me, or should I say "freaked" me out. Working with emotionally disturbed
adolescents I am used to hearing a torrent of vulgar language every
day.  But I was not expecting to hear these words from those engaged in
Christian ministry.

I hope everyone reading the above passages has noticed the qualifier.  I
have repeatedly used the word "some" when referring to the lifestyles
with which I have great difficulty.  There were others at the seminar
with whom I shared great similarities.  In fact, the lifestyle of
several Catholic priests and nuns who I met really impressed me.  As
priests and  nuns they have committed themselves to a very simple,
although not ascetic, lifestyle.  Not only have they taken a vow of
celibacy, but they have resigned themselves to live with very meager
financial resources.  Their dress and appearance was very modest,
acceptable by Apostolic standards, and they were very eager to share
their faith in Jesus Christ.  I share their desire for modesty and
simplicity of life.  However, I think they might question my  purchase
of a new Dodge 4x4 Quad cab   upon my return from the seminar.  I can
just hear them talking, "Is this really consistent with a simplistic
lifestyle devoted to Jesus Christ?"

There were some very vivd descriptions of  ministries given at the
seminar.  Several worked with refugees providing food, housing, and
medical care.  Others ministered to the dying in hospices and
hospitals.  One Catholic priest told of his work with gangs in the inner
city of New York.  Most, however, were serving parishes and churches as
priests and pastors.  Almost without exception the focuses of their
ministry was not evangelization, but what Apostolics would call the
social gospel.

>From my Apostolic perspective, the personal lifestyles of some of these
"mainliners" is wanting.  Well, let me be more forceful.  How about
appalling, unbiblical, inconsistent with the life of Christ.  Still,
other mainliners pricked my conscience and had me thinking about my
"worldly" lifestyle.  (Yes, this conviction was short lived!  I had
lusted after that truck for over a year and just had to have it!)  Their
emphasis on a simple lifestyle, ministering to the poor and outcasts of
society, and meeting the basic human needs of people is biblical.  
Apostolics, myself included, can learn a great deal from them.  And
perhaps Apostolics can teach them about "separation" from the world,
developing and maintaining a distinctive personal Christian lifestyle
consistent with the life of Christ.  

My next post will be subtitled "An Exercise in Dialogue".  In this post
I want to examine more closely Bishop Smith's stereotypical
understanding of the Catholic faith and contrast that understanding with
Catholic presentations of their faith found in the documents of Vatican
II and in several different Roman Catholic theologies.  I will then
compare Roman Catholic theology with Apostolic Pentecostal theology in
an exercise of dialogue.