The Background
The Church founded by the apostles has known a few disasters down the centuries. They often arose from lack of listening, and therefore of failure to understand what was happening. Eastern and Western churches slowly drifted apart as prayer and liturgy separated into Greek and Latin languages. In the late middle ages, no-one noticed that a literate laity was emerging, or that printing would revolutionize culture and communication. When reformers, such as Luther or Calvin, demanded reforms, few would listen to them or enter a dialogue on how to proceed. Too few foresaw that calls for reform would be exploited to suit their own purposes by kings, powerful magnates and city states seeking autonomy.
By contrast, in the 20th century the Church of England did see the need to establish new ways to consult and govern an established church. The parliamentary tradition was by then so strong that the chosen model of separate Houses for bishops, priests and people, was perhaps not appropriate for all countries, or for places where Anglicans were only small minorities.
In the 18th century, the authorities in Rome could not see that the gospel can best be presented if this is done in forms acceptable to the local culture. Major opportunities were thus lost in both China and India. (No-one seems to have remembered the approach of Saints Cyril and Methodius to the Slavs in the 6th and 7th centuries.)
Methods appropriate for today: The legacy of Vatican II
As a result of widespread missionary activity, inculturation is generally accepted. This was recognized in the 2nd Vatican Council in the 1960s. The People of God, was how the Council recognized the totality of the faithful, whether they happened to be ordained, religious or secular (lay). From this new vision grew the assertion of Conciliarity, Collegiality and Co-responsibility. The Council equally emphasized Subsidiarity (decisions being taken at the lowest reasonable level, with higher authorities helping the lesser ones) and Solidarity. This last concept was built on the needs of the poor and the persecuted. It paid proper attention to the situation in the “Peripheries”, i.e. remote regions, and the world’s need for Justice and Peace.
The Council thus acknowledged the influence and insights of 19th century leaders, such as St John Newman and Rosmini. It took account of movements within the Church, for example, Biblical, Liturgical, Scientific, Worker-Priests, Lay Fraternities, missionaries at home and abroad.
The Council’s statements were exciting, but often stated in rather abstract terms. It therefore took a long time for them to be digested and fully accepted. Religious conservatism and scandals that emerged from clerical sexual offences and central financial irregularities, were also most unhelpful.
The Way Ahead – the Synod Movement – Salvation for Humanity
How can we prevent ecclesial disasters, and best present good news for all humanity? Can we follow Jesus’s example by proclaiming God’s Kingdom (sovereignty) rather than the Church as an institution (inevitably composed of sinners)?
A triangle has huge strength as a structural form. Its apex is important, but its strength comes from its solid base. Pope Francis came from a developing country, with a large gap between rich and poor people. He has rightly understood the importance of “inverting the pyramid”. He has seen that the apex draws its strength from its roots. This is why he started the world-wide Synod, so that all the baptized could express their convictions and hopes. The faithful should be consulted not just on doctrines, but on all aspects of the work of the Church in the World.
At this point, it may be worthwhile to ask , for whom does the Church exist? Obviously it must care for and nourish its own faithful. Beyond that, does it not also exist for its enemies, for agnostics and seekers, for the poor, rejected, persecuted and exploited, displaced seeking refuge and the chance of a better life? It cannot be content with having, at least in part, defeated fascist and communist ideologies.
The Church in the World today, has, I suggest, to be concerned about climate change, the loss of species, migration and modern slavery. On these issues it has to work with all Christian traditions, and more widely with the great world faiths and with all people of good-will. This may be the only way to get sufficient collaboration from the many state governments. We need to act before it is too late.
The way forward seems to lie in developing better relationships between all the baptized, following the perfect model of the life of the three persons within the Holy Trinity. Partnerships should also bring together the bishops, clergy, religious and lay people of all ages. All have contributions to make. Lay people in particular, may wish to form local face-to-face communities, for mutual support and effective mission. All should be consulted , specially in advance of decisions affecting them, for example, changes in the liturgy or in the church organization.
By such means, we may find new and better ways of being the Church, in all cultures and continents. We may hope to be more convincing witnesses to the coming Kingdom of God.
Hylton
November 2024
Download: November 2024 Towards a New Way of Being the Church