For Reformation Sunday I am exploring Ten Things about the Christian Faith that I think are significant. In the first post I considered Jewish heritage, Hellenistic contextualisation, and a state religion leading to Christendom. In the,second post, I commented on various influences on theology over time, the central tension of words and deeds, the growing dominance of the Global South, and Eastern Orthodox commitment to tradition and creeds. In this final post, my attention turns to post-Christendom weakening in the West, ecumenical and interfaith developments, and bearing witness to faith in sensitive ways for the present.
VIII
An emphasis on right belief and holiness of life exists in the churches of the Western world, just as in the churches of Eastern Orthodoxy. Various Western churches were the dominant force in Christianity for many centuries, from the days of Constantine’s Roman Empire to the high point of colonisation. However, the dominant factor over the past century in Western churches has been the gradual weakening of the bonds between Christian faith and the governing of society, with the consequent marginalising of faith communities and faith commitments across society. This is often viewed in terms of the demise of Christendom in these societies, but also in terms of opening up new possibilities for understanding and expressing faith in a contemporary way. In this regard, the dynamics that are at work in these developments share much with the dynamics at play in the various Reformations that took place four and five centuries ago.
This focus on fresh expressions is often undergirded by reference to the biblical passages which portray small communities of faith, meeting in homes, offering a counter-cultural alternative to the dominant state-supported religious activities. Paul sends greetings to communities in the houses of Philemon (Palm 1-2), Priscilla and Aquila (Rom 16:3-5; those greetings are reciprocated in 1 Cor 16:19), and Nympha (Col 4:15), and perhaps also to other house churches in Rome (Rom 16:6-15).
Luke’s portrayal of the early days of the movement in Jerusalem, although idealised and written over half a century later, nevertheless maintains the view of believers meeting in houses (Acts 2:46; 5:42; see also Paul at 20:20). And those communities of believers are recognised as being distinctive gatherings by those outside the communities.
IX
An important development throughout the 20th century has been for various churches to seek to work together. Presbyterian Churches began this process in 1875, when the Alliance of the Reformed Churches throughout the World holding the Presbyterian System was formed in London. Then, also in London, the International Congregational Council was formed in 1891. Those two groups joined together in 1970, during the heady days of strong commitment to ecumenism across the churches, to form the World Alliance of Reformed Churches (WARC). In 2010, the WARC joined with a smaller, strongly Calvinist group, the Reformed Ecumenical Council, to form the World Communion of Reformed Churches.
Over the past century, Orthodox, Anglican, and Protestant churches have sought to work together, forming ecumenical councils on a global basis (the World Council of Churches, formed in 1948) as well as national and locally. Although not formally a part of the WCC, since the Second Vatican Council (1962—1965) the Roman Catholic Church has been actively working with other denominations in local, regional, and national forums. Developments from this ecumenical impetus have led also in recent decades to a strong focus on developing interfaith relationships, especially in contexts that are strongly multicultural and multifaith.
It is the prayer of Jesus in John 17 which is most often cited in relation to the development of ecumenical organisations and relationships. In that prayer, Jesus prays for those who believe because of the word of the disciples, “may they be one, just as we are one, I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me” (John 17:22–23).
Other biblical texts which undergird this commitment are the affirmation that there is “one body and one Spirit … one Lord, one faith, one baptism, one God and Father of all” (Eph 4:4–6), and the Pauline claim that “we are all one in Christ” (Gal 3:28).
X
Faithful discipleship in the contemporary world thus calls people of faith to bear witness to their faith in words and deeds. Especially since the 19th century, Reformed churches have largely inherited a strong commitment to “make disciples”, in keeping with the “Great Commission” of Jesus (Matt 28:16–20). Some Roman Catholic Churches share this commitment. However, an aversion to excessive aggressive proselytism and forced conversion is widespread in some quarters of the church as a whole, even though in other streams within Christianity this is still seen as the primary responsibility of believers.
So there is a final contrast within Christianity at this point. Seeking to contextualise the expression of faith in ways that connect with and communicate to the contemporary world is seen by a number of believers as paramount, whilst others hold to the primacy of traditional expression of belief, liturgy, and discipleship. The tension between these approaches is often tangible.
Bearing witness in both word and deed is commended by Paul, “I will not venture to speak of anything except what Christ has accomplished through me to win obedience from the Gentiles, by word and deed”
(Rom 15:18) and in a later Paul-inspired letter, “whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col 3:17). In another letter, believers are encouraged to “be ready always to make your defense to anyone who demands from you an accounting for the hope that is in you” (1 Pet 3:15).
For myself, I think it is important to note that nowhere in the New Testament is any person coercively pushed to “make a decision”; indeed, in most encounters involving Jesus and another he is invitational, not proselytising. Paul only becomes verbally aggressive with those who are already followers of Jesus, whose actions and words he considers to be unethical and contrary to his understanding of the Gospel.
In relation to those who are not yet committed to faith in Jesus or are finding their way in the early days of such a faith, Paul seeks to be “gentle among you, like a nurse tenderly caring for her own children”, behaving “like a father with his children, urging and encouraging you and pleading that you lead a life worthy of God” (1 Thess 2:7, 11–12). That is a model we would do well to emulate today.
For part 1, see
and for part 2,
An Informed Faith 