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117
Perspectives
on Koinonia
The Report from the Third Quinquennium of the Dialogue between the Pontifical Council for Promoting Christian Unity of the Roman Catholic
Church and some Classical Pentecostal Churches and Leaders 1989
Introduction
1. This is a report of conversations held on the international level
between the Pontifical Council for
Promoting
Christian
Unityl
and
some classical Pentecostal churches and leaders. It contains the
results of the third
phase
of dialogue held 1985-1989.
2. Contacts for the
dialogue
were initiated in 1969 and 1970.
Among
the
topics
discussed
during
the first
quinquennium (1972-1976)
were
Baptism
in the
Holy Spirit,
Christian Initiation and the Char-
isms, Scripture
and Tradition, and The Human Person and the
Gifts. In’ the second
quinquennium (1977-1982)
consideration was
given
to Faith and
Religious Experience, Speaking
in
Tongues,
and
Mary.
The
co-chairpersons during
this third
quinquennium,
1985-1989,
were the Rev. Kilian McDonnell,
OSB, Collegeville,
Minnesota,
USA and the Rev. Justus T. du Plessis of the
Apos-
tolic Faith Mission of South Africa. The conversations dealt with
the
subject
of the Church as Koinonia.
3. The Rev. David J. du Plessis chaired the Pentecostal
delegation
during
the first two
phases
of the
dialogue. Indeed,
the
origin
of
the international Pentecostal/Roman Catholic
dialogue,
almost
twenty years ago,
owes much to initiatives he took
during
and
after the Second Vatican Council. David du Plessis continued to
take
part
in the third
phase
of the
dialogue, providing important
insights
to our
deliberations,
until his death in 1987. The
dialogue
commission
acknowledges,
with
gratitude
to God, David du
Plessis’
important
contribution to the
origin
and continuation of
our work.
4. This
particular
series of discussions has been noted for the
grow-
ing acceptance
of the
dialogue by
the world-wide Pentecostal
community.
For the first time several Pentecostal churches autho-
‘
rized the participation of officially
appointed representatives
to the
dialogue.
These churches include: the
Apostolic
Church of Mexico
(1986);
the
Apostolic
Faith Mission of South Africa
(1985-1989);
the Church of God
(Cleveland, Tennessee),
USA
(1985-1988):
lUntil 1989, the Pontifical Council was known as the Secretariat for Promoting Christian Unity.
1
118
the Church of God of
Prophecy,
USA
(1986-1988);
the
Indepen-
dent Assemblies of God
International,
USA
(1987);
the Interna-
tional Church of the
Foursquare Gospel,
USA
(1985-1989);
the
International Communion of Charismatic
Churches,
USA
(1986). 5.
Although
the
unity
of the Church is a concern of Pentecostals and
Roman Catholics
alike,
the
dialogue
has not had as its
goal
or its
subject,
either
organic
or structural union. These discussions were
meant to
develop
a climate of mutual
understanding
in matters’of
faith and
practice:
to find
points
of genuine
agreement
as well as to
indicate areas in which further
dialogue
is required. We
hope
that
further
theological convergence
will
appear
as we continue to
explore
issues
together.
6.
Building upon
the
groundwork
laid in the
previous
two series of
discussions,
this
phase
of
dialogue
focussed
upon
the theme of
koinonia. At its 1985
meeting
in
Riano, Italy,
discussion was
directed to the
subject
of the “Communion of the Saints.” In Sierra
Madre, California, USA, during 1986,
the
subject
was “The
Holy
Spirit
and the New Testament Vision of Koinonia.” Discussion
was directed toward the
relationship
of sacraments to koinonia, in
1987 and 1988. At the
meeting
in
Venice, Italy
in
1987,
the Dia-
logue
focussed
upon
“Koinonia, Church, and Sacraments,”
emphasizing
the
place
of the Eucharist, while in its 1988
meeting
at
Emmetten, Switzerland,
the discussion was on “Koinonia and
Baptism.” During
the 1989
meeting
in Rome we summarized our
findings
in this
report.
The
presentation
of the
findings
in this
report
follows a more
systematic
order than the
chronological
sequence
in which the
topics
were discussed.
7. The theme of Koinonia was chosen for several reasons.
First, the
subject
of “Communion of Saints”
emerged
from the
portions
of the discussions in the second
phase
of
dialogue
which had
centered on
Mary. Participants
in the second
phase
believed that
the
topic
of “communion” was
pregnant
with
possibilities.
Second,
they
also realized that the
larger
worldwide ecumenical
dialogue
was
viewing
the
topic
of “communion” with interest and
expectation.
8. Koinonia has been an
important topic
for discussion in a number
of international
dialogues,
for
example,
in the Orthodox-Roman
Catholic
dialogue;
the second
phase
of the
Anglican-Roman
Catho-
lic International
dialogue:
the Methodist-Roman Catholic
dialogue;
the Lutheran-Roman Catholic
dialogue;
the
Baptist-Roman
Catho-
lic dialogue; and the Disciples of Christ-Roman Catholic
dialogue. 9. The theme of Koinonia is
proving
fruitful in the reflection about
ecclesiological self-understanding
in many Christian churches and
2
communions,
119
as for
example
in the
Anglican
Communion and the Lutheran World Federation.2
10.
emphasized Synod anniversary
teaching
cal
difference
of koinonia as portrayed in
of the doctrine of the
tradition of ecclesio-
During
the Second Vatican
Council,
the Roman Catholic Church
the
ecclesiology
of communion. The
Extraordinary
of
Bishops,
which met in 1985 to celebrate the twentieth
of the
closing
of the Second Vatican
Council,
recog-
nized the
importance given
to the notion of communion
by
the
Council. In Pentecostal
teaching,
koinonia is understood as an
essential
aspect
of church life as it relates to the Church’s
ministry
to the world and to the
relationships
of Christians to one another.
Both the Roman Catholics and Pentecostals
therefore,
have come
to
appreciate
the biblical
importance
Acts 2:42:
“they [Christians]
devoted themselves to the
apostles’
and
fellowship [koinonia],
to the
breaking
of bread and
the
prayers.”3
11. One of the difficulties we faced in our discussions was the histori-
between the
development
Church in Roman Catholicism and in the various Pentecostal tradi-
tions. Roman Catholics have a centuries-long
the Pentecostal Movement is less than a century
old and has had little
opportunity
to engage in sustained
theological
reflection on
ecclesiology. Although
Pentecostals do not
possess
a
developed ecclesiology, they
do embrace a variety of ecclesiologi-
cal
polities,
and
they
hold
strongly
to certain basic
ecclesiological
convictions
(e.g.
the
importance
of the local
congregation).
These
convictions have been
brought
to bear on the various issues
discussed.
logical reflection;
‘ ‘
.
12. While all
dialogue
church’s
positions faithfully,
have
sought
to
represent
their
participants
the views
expressed
in this document are those of the
joint commission,
the
sponsoring
bodies.
13.
question
which now offers its work to
kept surfacing
the in all our
disagreement
I. Koinonia and the Word of God
Though
the focus of our
dialogue
was Church as
koinonia,
of
Scripture
and Tradition
discussions. We found that much of the
agreement
and also the
stemmed from the similarities and differences in our
.
2At its Eighth General Assembly in February, 1990, the Lutheran World Federa- tion voted to change its constitution. It now describes itself as a “communion of churches.”
in this publication are from the Revised Standard Version of the 3Scripture quotations
Bible, copyrighted 1946, 1952, c1971, 1973 by the Division of Christian Educa- tion of the National Council of the Churches of Christ in the U.S:A.
3
120
understandings
of the ultimate bases on which doctrine and
prac-
tice of the Church should rest. Even
though
we discussed the
topic
of
Scripture
and Tradition more
extensively
in
previous phases
of
the
dialogue,4
we offer the
following
brief
summary
of our
respec-
tive views on
Scripture
and Tradition because of its link to the
topic
of this
particular dialogue.
A. Jesus Christ the
Perfect
Word
of
God
14. After
speaking
in many places and in a variety of ways
through
the
prophets,
God has now “in these last
days … spoken
to us
by
a
Son”
(Heb 1:1, 2).
He sent his Son, the Eternal Word of
God,
who became flesh
(cf.
Jn
1:14).
15.
Together
we believe that our Lord Jesus Christ revealed God in a
perfect way through
his whole
ministry: through
his words and
deeds,
his
signs
and
wonders,
but
especially through
his death and
glorious
resurrection from the dead, and
finally by sending
the
Spirit
of truth
(cf.
Jn
15:26; 16:7,12).
16. Jesus Christ is the ultimate and
permanent
Word of God. The
Christian
dispensation,
as the new and definitive
covenant,
will
never
pass away,
and we now await no further revelation before
the
glorious
manifestation of our Lord Jesus Christ
(1
Tim
6:14;
Titus
2:13).
B. The Written Word
of
God
17. We believe
together
that the books of both the Old and New Testa-
ments have been written, in their
entirety,
under the
inspiration
of
the
Holy Spirit (cf. Jn 20:31;
2 Tim
3:16;
2Pet
1:19, 21; 3:15, 16).
Scripture
is the Word of God written in human words in history. 18. Without
suppressing
the
humanity
of the biblical
writers, God
used them to
express
God’s
perfect
will to God’s
people.
The
Scripture
teaches
faithfully
and without error that truth which God
wanted
put
into the sacred
writings
for our salvation
(cf.
2 Tim
3:16).
19. We
disagree
on the limits of the canon of
Scriptures.
Roman
Catholics and Orthodox have the same canon. Pentecostals
agree
with the Reformation churches in their view of the canon as limited
4Final Report (1972-1976) paras., 28-30; Final Report (1977-1982) paras., 18-21; 49-57. These reports are published in Information Service, The Secretariat for Pro- moting
Christian
Unity,
Vatican City, No. 32 (1976/111) pp. 32-37 and No. 55 (1984/II-III) pp.72-80.
The 1977-1982 reports are also published in Kilian McDon- nell, ed. Presence, Power, Praise (Collegeville, MN: Liturgical Press, 1980) 3 :373- 395 and in Arnold Bittlinger, Papst und Pfingstler Frankfurt am Main: Peter Lang, 1978. For the report of the 1977-1982 discussions, see Jerry L. Sandidge, Roman Catholic/Pentecostal
Dialogue (1977-1982):
A Study in Developing Ecumenism Frankfurt am Main: Peter Lang, 1987.. _
_,
4
Pentecostals
do
121
to the
sixty-six
books of the Old and New Testaments. While
not
deny
that the books which Roman Catholics treat as deuterocanonical are valuable for the edification of God’s people, they
do not consider them as normative for faith and
prac- tice.
20.
Catholics
chronologically
the
writings collectively bring together
argue
that it is
significant
that the Church
precedes
of the New Testament. These
writings
the
message
transmitted
orally by
the early apostolic
Christian
community,
with the
Holy Spirit, and constitute also the witness and
response
of the
people
of God
to the truth of the
Gospel.
revelation which closed
ion, Scripture by
filled
normative
expression
of
21. The Roman Catholic Church sees in the texts of the New Testa-
ment-whose authors were
inspired-the
with the death of the last
apostle.
The
writings
of the New Testament thus
express,
in a normative fash-
the
Apostolic
Tradition. The determination of the canon of
the Church is also an act of that Tradition. The
proper
interpretation
of
Scripture
has to be made in the communion of the
within the
living
Tradition which is guided
by
the
Holy
The same
Spirit
who
inspired
the
Scriptures
also
opens
the
sense of the
Scripture
to the
People
of
God,
so that it nourishes
faith.
believers, Spirit.
their
the
proclamation
belonged
to the New Testament biblical authors
22. Both Roman Catholics and Pentecostals
recognize
that the chosen
vessels of God who wrote the New Testament
Church, and they stress
that the
had a unique
place
in the
history
of revelation. Since the Church
inherited the
Scripture
from the Old Testament
People
of
God,
Israel,
and from Jesus
himself,
and since the Church rose out of
of Christ’s chosen
apostles,
it must be considered
the creation of the Word of God. The Church can live in accor-
dance with the will of God
only
as it submits itself to the
prophetic
contained in the
Scriptures. By accepting
the books of the New Testament into the canon of
Scriptures,
the
the New Testament
writings
as the Word of
and
apostolic testimony
Church
recognized God addressed to humanity.
the
23. Pentecostals believe that some traditions
express correctly
saving
truth to which
Scripture
testifies
(e.g., Apostles’
and
but
they
seek to evaluate all traditions in the
light
in
Scripture,
the ultimate norm of faith and
Nicene
Creeds), of the Word of God practice
in the Church.
24. Both Pentecostals and Roman Catholics
inspired by
the
Spirit,
can be
properly interpreted
help
of the
Holy Spirit.
“So also no one
comprehends
agree
that
Scripture,
only
with the
the
thoughts
5
122
of God
except
the
Spirit
of God” because
spiritual things
“are
spiritually
discerned”
(1 Cor 2 :11, 14).
25. There is,
however,
a
significant divergence
as to the nature of
interpretation
which is
necessary
to understand
Scripture
accu-
rately.
In Roman Catholicism the
interpretation
of the
Scripture
goes
on
daily
in the lives of the faithful at many
levels, such as in
the
family,
in the
pulpit,
and in the classroom. The whole
body
of
the faithful who have an
anointing
that comes from the
Holy
One
cannot err in matters of belief
(cf.
1 Jn
2:20, 27).
This characteris-
tic is shown in the
supernatural appreciation
of the faith
(sensus
fidei)
of the whole
people,
when “from the
bishops
to the last of
the faithful”
they
manifest a universal consent in matters of faith
and morals”
(Second
Vatican
Council,
Lumen
Gentium, 12).5
Roman Catholics hold that the
teaching
office of the Church “is not
above the Word of God, but serves it, teaching only what has been
handed on,
listening
to it devoutly, guarding it
scrupulously,
and
explaining
it faithfully by divine commission and with the
help
of
the
Holy Spirit” (Dei Verbum, 10).
26. Pentecostals
appreciate
the work of interpretation of Scripture go-
ing
on in the Catholic Church: however
they
look with
skepticism
on any
claim that the whole
body
of faithful cannot err in matters
of belief. Pentecostals also believe that God has
given special gifts
of
teaching
to the
believing community (1
Cor
12:28;
Eph 4:12).
But,
because Pentecostals hold that
Scripture
is clear in all essen-
tial
points, they
believe that each Christian can
interpret Scripture
under the
guidance
of the
Spirit
and with the
help
of the
discerning
Christian
community. Thus,
Christians can make
responsible
judgments
for themselves in matters of faith and
practice through
their use of
Scripture.
27. Roman Catholics
encourage
Pentecostals to develop
greater
contact .
with the wider Christian
community’s
historical
interpretation
and
biblical hermeneutics. Both Roman Catholics and Pentecostals are
together growing
in
respect
for the
exegetical
endeavor and its
enriching findings.
28. Since the
beginning
of this
century
Roman Catholics have been
according
a
greater place
to
Scripture
in
preaching, liturgy, per-
sonal
reading
and
prayer.
Pentecostals in recent
years
have come
to appreciate the
importance
of the faithful teachers of the Word of
God
through
church
history.
The
aspiration
of all
parties
in the
dialogue
is that, under the
guidance
of the one
Holy Spirit,
there
will be an
increasingly
common
insight
into the
meaning
of
5 All quotations from the Second Vatican Council are from Walter M. Abbott (ed.),
The Documents of Vatican 1/ Piscataway, NJ.: New Century Publishers, Inc., 1966.
‘
… , _
6
123
Scripture, Christians.
which would
help
overcome the divisions between
II.
The
Holy Spirit
and the New Testament Koinonia
Vision of
.
A. Koinonia with the Triune God
29. Both Pentecostals and Roman Catholics believe that the koinonia
between Christians is rooted in the life of
Father,
Son and
Holy
Spirit.6
Furthermore, they believe that this trinitarian life is the
highest expression
of the
unity
to which we
together aspire:
“that
which we have seen and heard we
proclaim
also to
you,
so that
you may
have
fellowship
with
us;
and our
fellowship
is with the
Father and with his Son Jesus Christ”
(1 Jn 1:3).
30. Both Roman Catholics and Pentecostals
agree
that the
Holy Spirit.
is the source of koinonia or communion. The Church has been
gathered
in the
Holy Spirit (cf.
2 Cor
13:13). They differ,
how-
ever,
in their
points
of departure and in their
emphases.
31. Roman Catholics, on the one hand, stress the
God-givenness
of
the koinonia and its trinitarian character. Their
point
of departure is
,the
baptismal
initiation into the trinitarian koinonia
by faith,
thorough
Christ in his
Spirit.
Their
emphasis
is also on the
Spirit-
given
means to sustain this koinonia
(e.g. Word, ministry,
sacra-
ments, charisms).
32. Pentecostals, on the other hand, stress that the
Holy Spirit
convicts
people
of
sin, bringing
them
through repentance
and
personal
faith
into
fellowship
with Christ and one another
(cf.
1 Cor
1:9).
As
believers continue to be filled with the
Spirit (cf. Eph 5:18), they
should be led to seek
greater unity
in the faith with other Chris-
tians. The
Holy Spirit
is the
Spirit
of
unity (cf.
Acts
2: 1 ff.).
Just
as the
Spirit
fell on Gentiles and showed the Church to be a uni-
versal
community,
made of both Jews and Gentiles
(cf.
Acts
10),
so also
today
God is
bestowing
his
Spirit everywhere
on Chris-
tians from different churches,
promoting unity
around our com-
mon Lord. The common
experience
of the
Holy Spirit challenges
us to strive for
greater
visible
unity
as we reflect
on
the
shape
God
wants this
unity
to take.
33. Our
dialogue
has
helped
both
partners
to discover and
appreciate
each other’s
specific emphases.
On the one
hand, by listening
to
6A segment of Pentecostals known as “Oneness” or “Jesus Name” Pentecostals are opposed to the trinitarian formulation of the faith. Their view of God tends toward modalism and the baptismal formula which they pronounce is “in the name of Jesus Christ”
(Acts 2:38) instead of the traditional trinitarian appeal to Matthew 28:19. Most Pentecostals, however, strongly disagree with this position.
7
124
the Roman Catholic
participants,
Pentecostals have been reminded of the
importance
of the communitarian dimension of the New Testament
understanding
of koinonia. Roman
Catholics,
on the other
hand, have been reminded of the
importance
of the
personal dimension of the same koinonia with God which comes from the Holy Spirit
who convicts
persons
of sin and
brings
them to faith in Jesus Christ. We believe that these two
emphases
are not
mutually exclusive but rather that
they
are
complementary.
B. Oneness
of
the Church
34. Roman Catholics and Pentecostals believe that there is only “one
holy
catholic
apostolic
Church” made of all believers
(cf. Eph
however,
in their
.
4:4-6). They differ, understanding
of that one
Church and of the
way
one
belongs
to it. Roman Catholics con-
sider the establishment of denominations which result from the
lack of love
and/or
divergence
in matters of faith as
departures
away
from the
unity
of the one Church, which in fulfillment of the
command of the Lord
always
remains
visibly
one and subsists in
the Roman Catholic Church
(Lumen
Gentium.
8).
Pentecostals .
tend to view denominations as more or less
legitimate
manifesta-
tions of the
one,
universal Church. Their
legitimacy depends
on
the
degree
of their faithfulness to the fundamental doctrines of the
Scripture.
We both
agree
that the
Holy Spirit
is the
Spirit
of
unity
in
diversity (cf.
1 Cor
12:13ff.)
and not the
Spirit
of division. 35.
By appealing
to Jesus’
teaching
on the wheat and tares
(Matt.
13:24-30)
some Christians
distinguish
between an invisible Church
(which
is
one)
and a visible Church
(which may
be
divided).
While this distinction can be of use in
distinguishing
between
sincere and insincere members of the
Church,
it can cause mis-
understanding,
since both Pentecostals and Roman Catholics
affirm that the Church is both a visible and an invisible
reality.
Neither should the distinction between visible and invisible di-
mensions of the Church be used to justify and reinforce
separation
between Christians.
36. The essential
unity
of the Church neither
implies
nor mandates
uniformity.
“For
just
as the
body
is one and has
many members,
and all the members of the
body, though many,
are one
body,
so it
is with Christ”
(1
Cor
12:12).
The
diversity
is due to the
Spirit.
“Now there are varieties of gifts, but the same
Spirit:
and there are
varieties of
service,
but the same Lord; and there are varieties of
working,
but it is the same God who
inspires
them all in
every
one. To each is
given
the manifestation of the
Spirit
for the com-
, mon
good” (1
Cor
12:4-7).
The
unity
which the
Spirit forges
is
resplendent
with
diversity.
The basis of this
unity
is the
Lordship
of Jesus Christ. No one can confess this
Lordship except
in the
8
125
Holy Spirit (cf.
1 Cor
12:3).
The
unity
which the
Spirit gives
must
not be identified
simply
with
like-mindedness, sociological
compatibility,
or the felt need for
togetherness.
C. Koinonia and
Gospel
Witness
37. The
present
state of visible
separation
in
Christianity
is a contra-
diction of the
unity
into which we are called
by
Christ.
Fidelity
to
the
concept
of koinonia
places upon
all Christians the
obligation
of
striving
to overcome our
divisions, especially
through dialogue.
We need to discern
alertly,
and in an
on-going way,
the character
and
shape
of the visible
unity
demanded
by koinonia.
38. Roman Catholics and Pentecostals lament the scandal of
disunity
between Christians. The lack of
agreement
on how koinonia
should be lived out in the Church, and our
resulting divisions, .
cloud the world’s
perception
of God’s work of reconciliation.
Insofar as koinonia is obscured, the effectiveness of the witness is
impaired.
For the sake of
giving
an effective
Gospel witness,
the
issue of Christian
unity
must be
kept
before us. For our Lord has
prayed
for his
disciples
“that
they may
all be
one;
even as thou
Father,
art in
me,
and I in thee, that
they
also
may
be in
us,
so
that the world
may
believe that thou has sent me”
(John
17:21; cf. John 13:34).
,
III. Koinonia and
Baptism7
A. The
Meaning of Baptism
39. Pentecostals and Roman Catholics
agree
that
baptism
is prefigured
in Old Testament
symbolism, e.g.
in the salvation of Noah and his
family (cf.
1 Pt
3:20-21);
the Exodus
through
the Red Sea
(cf.
1 Cor
10: 1-5); washing
as a symbol of the
cleansing power
of the
Holy Spirit (cf.
Ez
36:25).
40.
They
further
agree
that
baptism
was instituted
by Christ,
and that
he commanded his
disciples
to
go
“and make
disciples
of all
nations, baptizing
them in the name of the Father and of the Son
and of the
Holy Spirit” (Mt. 28:19).
In accordance with the Lord’s s
commission,
his
disciples baptized
those who were added to the
fellowship
of believers
(cf.
Acts
2:41).
41. Pentecostals and Roman Catholics differ in that Roman Catholics
understand
baptism
to be a sacrament, while most Pentecostals
understand it in terms of an ordinance
(i.e.
a rite that the Lord has
commanded his Church to perform). Some Pentecostals, however,
do use the term sacrament to describe
baptism.
These differences
illustrate the need for further discussion between Roman Catholics
7We devote a special section to baptism because of the difficulty which baptism and the practice of baptism have in our dialogue.
..
9
126
‘
‘
and Pentecostals on the
meaning
of the terms “sacrament” and
“ordinance.”
42. Most Pentecostals hold that believers’
baptism
is clearly taught in
Scripture (cf.
Mk
16:16; Acts 2:38; Acts 8:12, 36-39, Acts 10 :34-
48) and, therefore,
believe that
baptism
of infants should not be
practiced.
Roman Catholics admit that there is no incontrovertible
evidence for
baptism
of infants in the New
Testament,
although
some texts
(notably
the
so-called household baptism texts, e.g.
Acts 16:15 and
16:31-33)
are understood as having a reference in
that direction. Roman Catholics
note, however,
that
through
a pro-
cess of discernment
during
the
early
centuries of the
Church,
a
development
took
place
in which infant
baptism
became
widely
practiced
within the
Church;
was seen as being of Apostolic
origin;
was
approved by many
of the Fathers of the Church: and was
received
by
the Church as authentic.
B. Faith and
Baptism
43. Pentecostals and Roman Catholics
agree
that faith
precedes
and is
a precondition of
baptism (cf.
Mk
16:16),
and that faith is neces-
sary
for
baptism
to be authentic.
They
also
agree
that the faith of
the
believing community,
its
prayer,
its
instruction,
nurture the
faith of the candidate.
44. Roman Catholics believe that the faith of an infant is a covenant
gift
of God
given
in the
grace
of baptism, cleansing the child from
original sin,
and
introducing
it to new life in the
body
of Christ.
Infant
baptism
is the
beginning
of a process towards full
maturity
of faith in the life of the
Spirit,
which is nurtured
by
the
believing
community.
45. The
majority
of Pentecostals
practice
believers’
baptism
exclu-
sively,
rather than infant
baptism. They
affirm that faith is the
gift
of God
(cf. Eph 2:8),
but at the same time stress that it is essen-
tially
a
personal response
of an individual. The
Scripture says:
“if
you
confess with
your lips
that Jesus is Lord and believe in
your
heart that God raised him from the
dead, you
will be saved”
(Rom 10:9)..Because they
believe that faith must be
personally
expressed,
Pentecostals maintain that an infant cannot receive the
impartation
of faith unto salvation
(Eph 2:8),
or the
Holy Spirit.
And because
they
believe that a conscious faith
response
to the
proclamation
of the
Gospel
on the
part
of the candidate is a neces-
sary precondition
for
baptism, they
do not
baptize
infants. 46. The
general
refusal of the Pentecostals to practice infant
baptism
notwithstanding,
Roman Catholics and Pentecostals affirm that the
grace
of God is
operative
in the life of an infant. It is God who
takes initiative for our salvation, and God does so not
only
in the
life of adults but also in the life of infants.
Scripture
tells
us,
for
10
costals there is no
coming away
from sin in
repentance
127
instance,
that John the
Baptist
was filled with the
Holy Spirit
from
his mother’s womb
(cf.
Lk
1:15;
cf. also Jer
1:5).
47. Pentecostals and Roman Catholics differ over when one “comes to
Christ” and about the
significance
of baptism itself. For all Pente-
to Christ
apart
from a person’s turning
and toward God in faith
(cf.
1 Thess
1:9), through
which
they
become a part of the
believing
commu-
is withheld until after a person’s conscious conver-
regard
the act of
baptism
as a visible
Other Pentecostals have a sacramental
nity. Baptism
sion. Most Pentecostals symbol
of
regeneration. understanding
of
baptism.
48.
the individual
conversion presupposes requires
agree
that a deep personal rela-
life.
They
also see how or individual
act, but
an act that
and
Roman Catholics describe conversion as a process incorporating
in the Church
by baptism.
Even in infant
baptism,
a
later
personal appropriation,
or
acceptance,
of one’s
baptism
is an
absolute
necessity.
49. Roman
Catholics
and Pentecostals
tionship
to Christ is essential to Christian
is not
only
a personal
a
proclaiming community
before conversion
a nurturing
community
for
growth
after conversion. Fur-
ther discussion is
needed, however,
sense in which faith
precedes baptism,
and the
meaning
of
corpo-
rate faith in Roman Catholic
teaching.
What is the nature of the
gift
of faith
given
to the infant born into the covenant
community by
baptism?
50.
.
.
as an
empty
church ritual.
(manifested,
sometimes,
conversion,
on the nature of
faith, the
one is incorporated into the
into the
into
by speaking
In the Roman Catholic
understanding,
death and resurrection of Christ
through baptism thereby
also entering
into the koinonia of those saved
by
Christ. Pentecostals affirm a relationship between
baptism
and
incorporation death and resurrection of Christ
(Rom 6:3ff).
Even if Pentecostals do not consider
baptism,
which makes
possible incorporation the
koinonia,
as a sacrament, most of them would not see
baptism
It serves to strengthen the faith of those who have
repented
and believed in Christ
through
the
Holy Spirit. Often a person will have a
deep spiritual experience
at
baptism
for instance in
tongues). Provided that the
person
who is
being baptized
has
experienced
some Pentecostals would even
speak
of
baptism
as a “means of
grace.”
Without
denying
the salvation of the
unbap- tized,
all Pentecostals would consider
baptism
to be an integral
part
the whole
experience
of becoming Christian.
Roman Catholics and Pentecostals
agree
that faith is indispensable to salvation. Pentecostals
disagree
with the Roman Catholic teach- ing
that
baptism
is a constitutive means of salvation
accomplished
of
51.
11
128
by
the
life, death,
and resurrection of Christ. Nevertheless, Pente-
costals do feel the need to
investigate
further the
relationship
between
baptism
and salvation in
light
of specific passages which
appear
to make a direct link between
baptism
and salvation
(e.g.
John
3:5;
Mk
16:16;
Acts
22:16;
1 Pt
3:21).
Further discussion is
also needed on the effect of baptism.
C.
Baptism
and the Church
52. For Roman Catholics,
baptism
is the sacrament of
entry
into the
Church,
the koinonia of those saved in Christ and
incorporated
into his death and resurrection. For Pentecostals
baptism publicly
demonstrates their
personal
identification with the death and resur-
rection of Christ
(cf.
Rom
6:3ff),
and their
incorporation
into the
Body
of Christ. In
keeping
with the
long
tradition of the catechu-
menate,
some Pentecostals believe that
baptism
is a precondition
for full church
membership
to the extent that
unbaptized
converts
are not,
strictly speaking,
called “brothers and sisters in Christ”
but
“friends.”
. 53. For both Roman Catholics and Pentecostals, the
believing
com-
munity
is important in the
preparation
for
baptism,
in the celebra-
tion of baptism, and in nurturing the faith of the one
baptized.
It is
essential for the
newly baptized
believer to continue to
grow
in
faith and love and to participate in the full life of the Church. 54. For the Roman Catholic Church, the basis of ecumenical
dialogue
with
Pentecostals, properly speaking,
is found in the Catholic
recognition
of the
baptism performed by Pentecostals
in the name
of the
Father,
Son and
Holy Spirit.
This
implies
a common faith in
the Lord Jesus Christ. This
recognition by
Roman Catholics of
Pentecostal
baptism
means,
in consequence, that Roman Catholics
believe that
they
share with Pentecostals a certain,
though imper-
fect koinonia
(cf.
Unitatis
Redintegratio, 3). The unity
of
baptism
constitutes and
requires
the
unity
of the
baptized (cf.
Unitatis
Redintegratio, 22).
Our
agreement
on the trinitarian basis of
bap-
tism draws and
impels
us to unity.
55. Pentecostals do not see the
unity
between Christians as
being
based in a common water
baptism, mainly
because
they
believe
that the New Testament does not base it in
baptism.
Instead,
the
foundation of
unity
is a common faith and
experience
of Jesus
Christ as Lord and Savior
through
the
Holy Spirit.
This
implies
that to the extent that Pentecostals
recognize
that Roman Catholics
have this common faith in and
experience
of Jesus as Lord,
they
share a real
though imperfect
koinonia with them. “For
just
as the
body
is one and has
many
members,
and all the members of the
body, though many,
are one
body,
so it is with Christ. For
by
one
Spirit
we were all
baptized
into one
body-Jews
or Greeks, slaves
.
12
129
or free-and all were made to drink of one
Spirit” (
Cor
12:12,
13-a
passage
Pentecostals tend to
interpret
as not
referring
to
water
baptism).
Insofar as
baptism
is related to this
experience
of
Christ
through
the
Spirit
it is also
significant
for the
question
of
unity
between Christians.
D.
Baptismal
Practice
56. Roman Catholics and most Pentecostals
agree
that a person is to be
baptized
in water in the name of the
Father, Son, and
Holy Spirit.
Roman Catholics and most Pentecostals
disagree
with those Pente-
costals who do not
baptize according
to the trinitarian
formula,
especially
if in baptizing only in Jesus’ name
(e.g.
Acts
2:38) they
deny
the orthodox
understanding
of the
Trinity.8
57.
Baptism by
immersion is the most effective visible
sign
to convey
the
meaning
of
baptism.
Most Pentecostals hold that immersion in
water is the
only
biblical
way
to baptize. Roman Catholics
permit
immersion and
pouring
as legitimate modes of baptism.
58. Pentecostals and Roman Catholics
agree
that
baptism,
when it is
discerned as properly
administered,
is not to be repeated.
59. In addition to theological difficulties, Pentecostals
perceive
certain
pastoral
difficulties with the practice of infant
baptism.
These diffi-
culties
commonly
associated with the practice of infant
baptism
are
significant enough
for Pentecostals to suggest that Roman Catho-
lics continue to examine this practice.
60. Roman Catholics
freely acknowledge
the
possible pastoral
diffi-
culties
(e.g.
creation of a body of
baptized
but unchurched
people)
inherent in the misuse of the
practice
of infant
baptism.
But infant
baptism
often
provides
a pastoral opportunity to help those
parents
weak in faith and
practice,
and is the
beginning
of a whole
process
of Christian life for the child. “Conversion” in this sense becomes
a series of grace-events
throughout life, resulting
in a commitment
equally
as firm as that
stemming
from a sudden conversion in
adulthood.
‘
61. Roman Catholics
point
out that there is a new
emphasis upon
adult
initiation
among
Roman Catholics in the
post-Vatican
II
rites,
without
denying
the value of infant
baptism. Indeed,
because adult ‘ baptism
is now
expressed
as the
primary theological
model,
the
theology
and
practice
of infant
baptism
is itself enriched. Not
only , is faith
given
to the infant
through
the sacrament, but the
parents
themselves are fortified as the ones
responsible
for the infant’s
future
growth,
and so are
caught up in the grace-giving
event, fre-
quently having
their own faith
strengthened.
‘
8See footnote 6.
13
130
necessarily
62. Roman Catholics and Pentecostals
agree
that instruction in the faith
follows
upon baptism
in order that the life of
grace
may come
to fruition. In this connection a pastor should
delay
or
refuse to baptize an infant if the
parents (or guardians) clearly
have
no intention of
bringing up
the infant in the
practice
of faith. To
baptize
under those circumstances would be to act in a manner
contrary
to the canon law of the Roman Catholic Church.
.
believing community publicly
ship
the
parents
of the infant and the
63. There are some
parallels
between the Roman Catholic
practice
Qf
infant
baptism
and the common
practice
of infant dedication in
Pentecostal churches in terms of the
activity
of
grace
and the role
of the Christian
community
in the life of an infant. In infant dedi-
cation,
as in infant
baptism,
covenant
together
with God to bring
the infant
up
so that he or she will come into a personal relation-
with Christ.
Though
Pentecostals do not believe that dedica-
tion mediates salvation to an infant or makes him/her a member of
the
Christian Church, they
do believe that because of the
prayer
and the faith of the
believing community,
a blessing of God rests
the dedicated infant. Both
practices acknowledge
in their
own
way
the
presence
of the
grace
of God in the infant and are
concerned with
creating
an
atmosphere
in the
grace
and
knowledge
of the Lord Jesus Christ.
upon
grow
indwelling Spirit unmerited,
in which the child
may
and Pentecostals have
65. We
acknowledge
different
understandings
E.
Baptism
and the
Experience of the Spirit
64. Roman Catholics and Pentecostals
agree
that all of those who
belong
to Christ “were made to drink of one
Spirit” (1 Cor 12:13).
We
agree
that God intends that each follower of Jesus
enjoy
the
of the
Holy Spirit (Rom. 8:9).
This
indwelling
of the
is not the fruit or
product
of human works, but is due to the
efficacious action of
grace by
which each
person
responds
to the
special
initiative of God.
that Roman Catholics
of the role of the
Spirit
in Christian initia-
tion and life, but
may
nonetheless,
a similar
experience
of
the
Spirit.
Our
experience
of the
Holy Spirit, furtherinore,
ens our mutual awareness of the need for
unity.
of the Church. Christian
community
its fruit
enjoy
height-
66. We
agree
that the
experience
of the
Holy Spirit belongs
to the life
Wherever the
Spirit
is
genuinely present
in the
will also become evident
(cf.
Gal
5:22-23).
Genuine charismata mentioned
Rom 12:6-8; etc.) also indicate
Spirit.
All such manifestations,
1 Thess 5 :19-22 ; 1 Cor 14; 1 Jn 4).
12:8-10, 28-30;
the
community (cf.
in
Scripture (e.g.
1 Cor
the
presence of
the however,
call for discernment
by
14
131
.
.
,
..
67.
Generally,
Roman Catholics have tended to be cautious about
accepting
the more
spectacular
manifestations of the
Spirit
such as
speaking
in
tongues
and
prophecy, although
the Charismatic
Renewal has
helped
them to rediscover
ways
in which such
gifts
are rooted in their oldest tradition
68. Roman Catholics fear that Pentecostals limit the
Spirit
to
specific
manifestations. Pentecostals fear that Roman Catholics confine the
Spirit’s workings
to sacraments and church order. Therefore, we
share a mutual concern not to confine or to limit the
Holy Spirit
whom Jesus described
by
the
imagery
of the
freely blowing
wind
(cf.
Jn
3:8).
Each of us seems more worried about the other limit-
ing
the
Spirit
than ourselves. Still, we have learned
through
our
discussions
together
that there is
greater
freedom for the
Holy
Spirit
in both of our traditions than we
expected
to
find,
and our
fears once shared, have made us more aware of our
shortcomings
in this
regard.
69. Our
discussions, too,
have made us more aware about the
ways
in
which we use
language
related to the
Holy Spirit.
We
agree
that
such ideas as what it means to be “baptized in the
Spirit”
or “filled
with the Spirit”
would be fruitful fields for mutual
exploration.
.
IV. Koinonia
in the Life of the Church
°
‘
‘
..
.
A. Koinonia in the
Life of God
70. Both Pentecostals and Roman Catholics
recognize
that believers
have a share in the eternal life which is koinonia with the Father
and with his Son Jesus Christ
(cf.
1 Jn
1:2-3),
and a communion
in the
Holy Spirit
whom God’s Son, Jesus Christ, has
given
to
them
(cf.
1 Jn 3:24; 2 Cor
13:14). This,
the
deepest meaning
of
the
koinonia,
is actualized at various levels. Those who believe
and have been
baptised
into Christ’s death
(cf.
Mk
16:16;
Rom
6:3-4)
have koinonia in his
sufferings
and become like him in his
death and resurrection (cf. Phil 3:10). The next
step
is the
Eucharist or the Lord’s
Supper.
“The
cup
of
blessing
which we . bless, is it not a participation [koinonia] in the blood of Christ?
The bread which we break, is it not a participation
[koinonia]
in
the
body
of Christ?”
(1
Cor
10:16)
All
believers, furthermore,
who have koinonia in the eternal life of Father, Son, and
Holy
Spirit,
and who have koinonia in Christ’s death and resurrection
are bound
together
in a koinonia too
deep
for words. We look
forward to the
day
when we will also have koinonia in his
body
and blood
(1 Cor 10:16).
71. While both Roman Catholics and Pentecostals teach the indwelling
of the Father,
Son,
and the
Holy Spirit
in the believer
(cf.
John
17:21;
Rom
8:9),
the
emphasis
on the
indwelling
of the
Trinity
in
15
132
believers is more
explicitly
articulated in the Roman Catholic faith
than in that of the Pentecostals. The nature of the
language
used to
describe it is in need of further
exploration together.
72.
Together
with Roman
Catholics, most Pentecostals have a strong
commitment to the trinitarian
understanding
of God.
They believe,
for
instance,
that at
baptism
the trinitarian formula should be used
because of Jesus’ mandate: “Go therefore and make
disciples
of all
nations, baptizing
them in the name of the
Father,
and of the Son
and of the
Holy Spirit” (Matt 28:19).9
The Pentecostals
do,
how-
ever,
feel
challenged by
Roman Catholics to develop all the
impli-
cations for faith and
piety
which their full trinitarian commitment
implies. _
B. Church as Koinonia
73. The
importance
of an active
response
to the
gifts
of God in the
service of koinonia
requires mutuality
in its
many
dimensions. . Some of these dimensions are the
assumption
and
sharing
of
responsibility,
and a fuller
participation
in the life of the local con-
gregation.
When Church members of whatever rank act
arbitrarily,
without
taking
into account this
sharing,
their actions obscure the
expression
of communion. For Roman Catholics
and
Pentecostals
koinonia in the Church is a dynamic concept,
implying
a dialogical
structure of both
God-givenness
and human
response. Mutuality
has to exist on
every
level of the
Church, its source
being
the con-
tinuing presence
of the Holy Spirit.
74. Roman Catholics must often confess to a lack of
mutuality
at the
local and universal
levels,
even
though mutuality
is recognized as a
criterion for
fellowship.
Difficulties
surrounding lay participation
in decision
making processes,
and the lack of sufficient involve-
ment of women in leadership, were
examples
cited
by participants
in this
dialogue.
Roman
Catholics, however,
would insist that
order and
hierarchy
do not in themselves
imply
such a defect in
mutuality.
75. At the same time Pentecostals
acknowledge
both the reluctance that
many
of their members have in
submitting
to ecclesial
authority
and the
difficulty
which their charismatic leaders have in working
through existing
ecclesial institutional channels which could
pro-
tect them from
acting irresponsibly
or in an authoritarian manner. 76. The difficulties of some Pentecostals with their ecclesial institu-
tions stem in part from
frequent emphasis
on their direct relation to
the
Spirit. They forget
that the
Spirit
is given not
only
to individual
Christians,
but also to the whole
community.
An individual Chris-
tian is not the
only “temple
of the
Holy Spirit” (
Cor 6:19).
‘
.
9See footnote 6.
16
133
Roman Catholics have
rightly challenged
Pentecostals to think of
the whole
community, too,
as a
“temple
of God” in which the
‘
Spirit
dwells
(1 Cor 3:16).
If Pentecostals were to take the
indwelling
of the
Spirit
in the
community
more
seriously they
would be less inclined to follow the
personal “leadings
of the
Spirit” in disregard
of the
community.
Rather
they
would strive to
imitate the
Apostles who,
at the first church
council, justified
their
decision with the
following
words: “… it has seemed
good
to the
Holy Spirit
and to us …”
(Acts 15:28).
77. In their
theology,
both Pentecostals and Roman Catholics see
themselves
standing
in a dependent relationship to the
Spirit. They
acknowledge
the need to invoke the
Holy Spirit.
In accordance
with this invocation
they
believe in the
presence
of God whenever
two or three are
gathered
in Christ’s name
(cf.
Matt
18:20). 78. Pentecostals
recognize
that while there is an emphasis on holiness
in the Roman Catholic
Church, they
observe that it seems
possible
for some Roman Catholics to live
continuously
in a state of
sin, .
and
yet
be considered members in the Church. This seems to the
Pentecostals to undermine the
concept
of Christian
discipleship.
Though they
are mindful of John’s words that if “we
say
we have
not sinned,
we make him
(God)
a liar”
(1 John 1:10),
Pentecostals
want to take
seriously
the
warning
of the same
apostle concerning
the
unrepentant sinner, namely
that “no one who sins has either
seen him
[the Father]
or known him”
(1 John 3:6).
79. Roman Catholics wonder how Pentecostals deal with the sins of
their own members. Do
they
have an adequate tradition of bringing
those who have fallen into sin into a process of
repentance
and a
sense of God’s
forgiveness?
Without such a tradition how can
they
avoid harshness when a sinner fails to live
up
to the
congre-
gation’s
ideal of holiness?
80. Both bodies would do well to recall the
scriptural warnings
that we
must
try
to see the
log
in our own
eye
rather than the
speck
in our
brother’s or sister’s
eye (cf.
Mt.
7:4).
We should
reflect, too,
on
the Lord’s caution
against trying
to have a wheat field from which
all tares have been removed
(cf.
Mt.
13:24ff).
C. Koinonia, Sacraments, and Church Order:
–
81. Roman Catholics hold that a basic
aspect
of koinonia between local
Churches is
expressed
in the celebration of the sacraments of
initiation, namely, by
the same
baptism,
the same confirmation,
the same Eucharist. Moreover, the celebration of these sacraments
requires
ordained ministers to
preside,10
ordination
being
also a
1 °This relationship between church order and ordained ministry presiding over a community
is well illustrated in the celebration of water baptism, although in cases
17
134
cipally
82.
to Catholic
churches are in communion
whole Catholic communion.
cipline koinonia of
83.
belong,
84. While Pentecostals
the Church should best be
in the of the Church.
Furthermore,
koinonia is rooted in the
united
of
bishops,
the
Bishop
of
Through
in the
structures
concerning
how
sacrament, i.e.,
an act of Christ in the
Spirit
celebrated communion and for the communion
according
to the Catholic
tradition, only
ordained
ministers, prin-
the
bishop,
can
preside
over a local church or diocese. According understanding,
bonds of faith and sacramental life shared
by congregations in dioceses
pastored by bishops. Through
their
bishops,
the local
with one another
by
reason of the common
faith, the common sacramental life, and the common episcopacy. Among
the
fellowship
Rome is recognized as the successor of Peter and presides over the
their
day
to
day teaching, and more
specifically through
local and universal
councils, bishops
have
responsibility
to articulate
clearly
the faith and dis-
of the Church. Church order is thus
grounded
faith and the
sacraments;
church order is at the same time an active
expression
of koinonia.
Roman Catholics hold that some
existing
ecclesiastical
(such
as the office of a
bishop)
are “God
given”
and that
they
to the
very
essence of church order rather than
serving only its well
being.
disagree among
themselves
ordered
(the
views
range
from
congre- gational
to
episcopal), they accept
the full ecclesial status of the churches ordered in various
ways. Observing
the
diversity
of the Church structures in the New Testament,
they
believe that the
should not be narrower in its
understanding of the Church order than the sacred
Scriptures
themselves. Although
Pentecostals do not limit celebration of the sacraments and
leadership
in the Church to the ordained
ministers, they do
the need for and the value of ordination for the life of the Church. Pentecostals do not consider ordination to be a sacrament. Ordinarily
Pentecostals
recognize
that a charism of
teacher/pastor is recognized or can be given to a person at the
laying
on of hands, but
they
do not consider that at ordination the
power
of the
Holy
is bestowed to the
person being
ordained.
Instead, ordi-
contemporary
Church
85.
recognize
Spirit
nation is a public acknowledgment
of a God-given charism which
a person has received
prior
to the act of ordination.
86. Some Pentecostals observe what
appears
to be a “mechanical” or
of the sacraments,
“magical” understanding
especially among
.
of necessity every Christian is requested to baptize. Until 1923 even the deacons were not allowed to be the ordinary ministers of baptism. Presently
have
bishops
retain for themselves the baptism of adults and parish priests must their bishop’s permis- sion to perform such a baptism.
18
135
Roman Catholic
laity,
and do not
accept
the
grace-conveying
role
of the sacraments distinct from their function as a visible Word
of God. Roman Catholic
theology, however,
maintains that the
sacraments are not “mechanical” or
“magical”
since
they require
.
openness
and faith on the
part
of the
recipient.
In Catholic under-
standing,
the
grace
of the sacraments is not bestowed
automatically
or unconditionally, irrespective of the
dispositions
of the
recipient.
What Paul
says
in 1 Cor 11:27
(“profaning
the
body
and blood of
the
Lord”)
is common
teaching
in the Roman Catholic Church.
Sacramental actions can
produce
“shriveled fruit” as
Augustine
describes it, when the
recipients
are not in
right
relation to the
.
Lord Furthermore, the
efficacy
of the sacraments is not
depen-
dent
upon
the
personal piety
of those who minister
them, but
rather,
is ultimately dependent upon the
grace
of God.
87. Pentecostals believe that church order demanded
by koinonia
is not
satisfactorily expressed
in some
important aspects
of Roman
Catholic
ecclesiology.
Even within the context of
collegiality,
examples
which seem to bear this out include those
passages
where it is stated that “the
episcopal
order is the
subject
of the
supreme
and full
power
over the universal
Church,”
and even
more
importantly,
when it is stated that “the Roman Pontiff has
full, supreme,
and universal
power
over the Church” which “he
can
always
exercise …
freely” (Lumen Gentium, 22).
On the
whole, Pentecostals propose
that
presbyterial
and/or
congrega-
tional ecclesial models
express
better the
mutuality
or reciprocity
demanded
by koinonia.
88. Roman Catholics are more inclined to see the
Spirit operating
.
through
certain ecclesial structures,
although Pentecostals, too,
recognize
that the
Spirit may
work
through
ecclesial structures and
processes.
89. Both Roman Catholics and Pentecostals are troubled
by
the dis-
crepancy
between the
theology
and the
practice
of their own
parishes
or congregations.
D. The Church and Salvation
90.
According
to Roman Catholic
ecclesiology,
the Church can be
considered both a sign and an instrument of God’s work in the
world. This formulation from the nineteenth
century
is still
very
useful for
understanding
the role of the Church in the world. 91. The Church is a sign
of
the
presence
of God’s
saving power
in the
world. It is also a
sign
of the
eschatological unity
to which all
peoples
are called
by
God. It is to be this
sign
both
through
its
lithe later distinction made between “fruitful” and “unfruitful” sacraments is another way by which the Roman Catholic teaching asserts the same understanding.
19
136
individual members and its
gathered
communities. Insofar as
Christians are divided from one another,
they
are a counter
sign,
a
sign
of contradiction to God’s
reconciling purpose
in the world. 92. The Church is also an instrument of God for
announcing
the
saving
news of
grace
and the
coming
of God’s
kingdom.
The
Church is God’s instrument in
making disciples
of all nations
by
preaching
the Good
News
of Jesus’
life,
death and
resurrection,
and
baptizing
them
(cf.
Mt.
28:19).
93. In recent
years,
Roman Catholics have come to describe the
Church as “a kind of a sacrament”
(Lumen Gentium, 1). This
new
insight
is consistent with its
past understanding
of the sacraments
as
signs
and instruments of God’s
saving power.
94.
Though
Pentecostals do not
accept
the Roman Catholic under-
standing
of sacraments and the Roman Catholic view of the
Church as “a kind of
sacrament,”
in their own
way they
do affirm
that the
Church
is both a sign and an instrument of salvation. As
the new
people
of
God,
the Church is called both to reflect the
reality
of God’s
eschatological kingdom
in
history
and to
announce its
coming
into the
world,
insofar as
people open
their
lives
to the
in-breaking
of the
Holy Spirit.
In Pentecostal under-
standing
the Church as a community is an instrument of salvation
in the same sense in which each one of its members is both a sign
and instrument of salvation. In their own
way,
both the commu-
nity
as a whole and the individual members that
comprise it, give
witness to God’s
redeeming grace.
V. Koinonia
and the Communion of the Saints
A. The Church as Communio Sanctorum
95. God calls us into communion with Himself
(communio
with the
Holy One),
into communion in the
Body
and Blood of Christ
(communio
in
sanctis),
and into communion between Christians
(fellowship
of the saints: communio
sanctorum).
In the Nicene
Creed,
the
phrase
communio sanctorum has
eschatological signifi-
cance : the saints on earth and those in heaven, marked
by
the same
Spirit,
are a single Body.
96. In terms of the
sharing
in
holy things (communio
in
sanctis),
for
Roman Catholics
participation
in baptism, confirmation and Eucha-
rist is constitutive of the Church. For Pentecostals, the central
element of
worship
is the
preaching
of the Word. As
persons
respond
to the
proclamation
of the Word, the
Spirit gives
them a
new
birth,
which is a pre-sacramental
experience, thereby making
them Christians and in this sense
creating
the Church. Of
secondary importance
are
participation
in
baptism
and the Lord’s’
20
137
‘
‘ 97.
_
98.
99.
.
Supper, spontaneous
exercise of the charismata and the
sharing
of personal
testimonies. ,
Pentecostals would like Catholics to share more
among
themselves the
private
devotional
reading
of the
Scriptures.
Pentecostals ask Roman Catholics whether
they
could not
deepen
the
experiential dimension of koinonia
through spontaneous
exercise of the
gifts and the
sharing
of personal testimonies. Convinced that Word and Sacrament cannot be
separated
in
worship,
Catholics ask Pente- costals to re-examine the
dynamic relationship
between these two in the celebration of baptism and the Lord’s
Supper.
The relation between koinonia, sacraments and Church order
(see above
81-89) explains why
both the
sharing
in the same eucharis- tic
faith,
and also in full communion are normal
prerequisites
for receiving
the Eucharist in the Roman Catholic Church. Since for Catholics the Eucharist is essential and central in the life of the Church,
participation
in the eucharist means and
requires unity
of faith. Catholics would like to see Pentecostals
express clearly
what is required for full communion in their churches.
According
to the Roman Catholic view, the communio sanctorum includes
a relationship to all the
holy
ones of
God,
the saints on earth and also the saints in heaven. Members of the Church are given
koinonia in the
very
holiness of God. As a result,
they
form “a
great
cloud of witnesses,”
(Heb 12:1)
a “great multitude which no man could number, from
every nation,
from all tribes and peoples
and
tongues” (Rev 7:9).
100. In Roman Catholic faith and
practice,
God alone is the
object
of
worship (latria).
However,
veneration
(doulia)
is
given
to saints ‘
who have “run the race,” “finished the course,” and have received
“a crown of life.” It is also
important
to realize that no Catholic has
an
obligation jure
divino of
venerating
either
relics, icons, or
saints. While this kind of devotion is not
necessary
for
salvation,
the Church
recognizes
the usefulness of such forms of
devotion,
recommends them to its members, and resists
any
condemnation
or contempt of such
practices (cf.
Council of Trent, Session
25). 101. Pentecostals find
reassuring
the stress in Roman Catholic
theology
that
worship belongs only
to God. It
is, however,
the Pentecostal ‘
teaching
that the
unique
mediatorial role of Christ
positively
excludes veneration of relics, icons, and saints. Pentecostals do,
however,
affirm that in their
worship
the
earthly
saints
join
in
worship
with saints in heaven and with them
comprise
the one
holy
catholic and
apostolic
Church. As the
Scripture says:
“we are
surrounded
by
so
great
a cloud of witnesses”
(Heb 12: 1)
who
have lived in history from the
beginning
of God’s
dealing
with the
human race.
21
138
B.
Holiness, Repentance and Ministry
in History
102. All the
baptized
are called to be
“saints,”
and
indeed, according to
Scripture, they
called themselves such in the
early
church
(Acts
9:13; 26:10: Rom. 15:25-26;
2 Cor.
8:4; 9:1, etc.).
103. We
agree
that because of
sin,
the Church is
always
in need of
repentance.
It is at once
holy
and in need of
purification.
The
Church is a “holy penitent,” and is ever in need of renewal both in
its
persons
and in its structures. Both Catholics and Pentecostals
recognize
the fact that their
respective theologies
of koinonia are all
too seldom reflected in the
empirical reality
of the life in their
respective
communities.
104. Both sides of this
dialogue agree
on the fundamental demands for
holiness in the minister and
agree
that the unworthiness of a minis- .
ter does not invalidate the work of the
Holy Spirit.
For Roman
Catholics,
God’s acts in the sacraments are effective because
they
are based on God’s faithfulness.
They
believe that the
Holy Spirit
works with
consistency
in ministering to those who come in faith.
The Church
gives
serious attention to Church
discipline
because
human weakness and sin can become obstacles to the effectiveness
of
ministry. Pentecostals, too,
believe that God can work
through
the ministers of the Word of God in
spite
of their
grave
failures
and sin in their lives. “Some indeed
preach
Christ from
envy
and
rivalry,
but others from
good
will … What then?
Only
that in
every way,
whether in pretence or in truth, Christ is proclaimed: in
that I rejoice”
(Phil 1:15, 18).
Pentecostals also believe that the
ordinances administered
by
an
unworthy
minister are valid
(in
the
sense that, for instance,
baptism
need not be
repeated). Together
we
believe, however,
that the unworthiness of ministers is often a
stumbling-block
which
prevents
non-believers from
coming
to
faith in a true and
living God,
and it frequently hinders the work of
the
Spirit
in the
believing community.
105.
Although
Pentecostals stress the freedom of the
Spirit
to act in the
community
and
emphasize
the need for active
participation
of all
members of the Church,
they
do
.
acknowledge
the
necessity
of
church order.
They
affirm church order
(which
can
legitimately
take different
forms)
as the will of the Lord for his
Church,
since
they
observe from the New Testament that the earliest Church has
not “been without
persons holding specific authority
and
respon-
sibility” (BEM,* Ministry, 9) (cf. Acts 14:23; 20:17;
Phil
1:1).
*Editor’s Note: The designation BEM refers to the important convergence docu- ment of the World Council of Churches titled
Baptism,
Eucharist and
Ministry, Geneva: World Council of Churches,1982. It is sometimes known as the Lima Doc- ument. It is an attempt by member churches of the WCC to reach a significant level of theological convergence
on three important aspects of doctrine and practice. This
22
139
.
Since Pentecostals do not
reject
ecclesial
institutions, they recog-
nize that the
Spirit operates
not
only through
charismatic individu-
als,
but also
through
the permanent ministries of the Church. 106. There is agreement that the offices and structures of the Church, as
indeed
every aspect
of the
Church,
are in a continual need of ‘
renewal insofar as they are institutions of men and women here on
earth. This
presumes
that the
Spirit
can breathe new life into the
.
Church’s offices and structures when these become
“dry
bones”
(Ezek 37).
This
on-going
effort at renewal has
important
ecumeni-
cal
implications.
This is an essential
dynamism
of “the movement
toward
unity”
of the People of God
(Unitatis redintegratio, 6). 107. Pentecostals and Roman Catholics
appear
to view the
history
of
the Church
quite differently.
The members of this
dialogue
believe
that the differences in these
perspectives
deserve further mutual
exploration.
Both Pentecostals and Roman Catholics
recognize
that
continuity
in
history by itself is no guarantee
of
spiritual maturity
or of doctrinal soundness.
Increasingly
both traditions are
coming
to share a genuine appreciation for the value which church
history
reveals to them
today.
108. Roman Catholics believe that the
contemporary
Church is in conti-
nuity
with the Church in the New Testament. Pentecostals, influ-
enced
by restorationist perspectives,
have claimed
continuity
with
the Church in the New Testament
by arguing
for
discontinuity
with much of the historical Church.
By adopting
these two
posi-
tions,
one of
continuity,
the other of
discontinuity,
each tradition
has
attempted
to demonstrate its faithfulness to the
apostolic
faith
“once for all delivered to the saints”
(Jude 3). The significance
of
.
this for the welfare of the whole Church
urges upon
us the need of
further common the
history
of the .
‘
theological
reflection on
Church.
_
‘
Conclusion
109. It is hoped that this
dialogue might inspire dialogues
on national or
‘
.
local levels between Roman Catholics and classical Pentecostals.
The
participants
recommend to their
parent
bodies that the .
dialogue
continue into a fourth round of discussions.
.
110. The members of the
dialogue, during
this
quinquennium,
visited
worship
services
representing
both traditions.
Learning
was not
confined
only
to the
dialogue table,
but also took
place
in local
Catholic
parishes
and Pentecostal
congregations
visited
during
‘
study, Faith and Order Paper No. 111, is currently in the process of “reception” in the member churches,
before receiving final implementation. All churches, including non-member churches, have been invited to provide official responses to the docu- ment. To date, there has been no official Pentecostal response.
.
23
140
this series of discussions and at informal conversations
sessions.
between
111. We have
explored
the
subject
of koinonia and have been
richly
rewarded as
together we
affirmed the
Lordship
of Jesus. We felt
his
pain
as we understood our
part
in the
on-going
brokenness of
his
Body. Nonetheless,
that we could
spend day
after
day together
in
great
detail and
depth
our most
dearly
held Christian
and come
away
closer to our Risen Lord and to each
is
possible only by
the
grace
and
mercy
of
sharing
convictions, other,
we understand God.
become
increasingly important prayer
realization that fresh
112. The
prayer
of Jesus, “That
they
all
may
be one”
(Jn 17:21)
has
to us, and the cause for
much
and
repentance
still. Nevertheless, we are heartened
by
the
winds of the
Spirit
are blowing in the Church
universal,
and we are
waiting expectantly
to see what in the
provi-
dence of God is
yet
to come. Our
prayer
continues to be
“Come,
Holy Spirit!”
.
APPENDIX12
Roman Catholic
Participants * Rev. Raniero
Cantalamessa,
OFM,
Cap
Milano, Italy
1987, 1988, 1989
* Rev. John C.
Haughey,
SJ.
Charlotte,
North Carolina
(USA)
1985, 1986, 1987, 1988, 1989
* Prof. Herve Legrand, OP
Paris,
France
1985, 1986, 1987, 1988, 1989
S* Fr. Kilian
McDonnell, OSB
(co-chair)
Collegeville,
Minnesota,
USA
1985, 1986, 1987, 1988, 1989
editing
.
‘
S
Most Reverend Basil
Meeking
Bishop
of
Christchurch,
New
Zealand
1985, 1986
Prof. Heribert Muhlen
Paderbom,
W.
Germany
1985, 1986
S* Msgr.
John A. Radano
(co-
secretary)
Vatican
City
1985, 1986, 1987, 1988,
1989
Rev. John
Redford
Kent, England
1985, 1986, 1987, 1988, 1989
.
.
* Sr. Helen Rolfson, OSF
Collegeville, Minnesota,
USA
1985, 1986, 1987, 1988,
1989
l2Only those who attended the Dialogue in 1989 had a part in the drafting and
of this Final Report. They are indicated with an asterisk(*). Steering Commit- tee members during this quinquennium are indicated with an “S”, observers with an “0”
24
‘
Classical Pentecostal
Participants
Dr. John L. Amstutz
International Church of the
Foursquare Gospel
Los
Angeles, California,
USA
1986
‘
. –
.
‘
Rev. Mitchell Belobaba
International Church of the
Foursquare Gospel
Vancouver,
British
Columbia,
Canada
1985, 1987, 1988
: o
Rev. Rose Belobaba
International Church of the
Foursquare Gospel
Vancouver, British Columbia,
Canada
1985 .
0
Dr. Omar Cabrera
Vision de Futuro
Santa
Fe, Argentina
1988
.
‘
o
Mr. Dan
Crotty
International Church of the
Foursquare Gospel
Ventura, California, USA
1985
.
.
,
0
Rev. Edward
Czajko
Pentecostal Church,
Warsaw, Poland
1988
‘ .
. ..
0
Rev.
Olof Djurfeldt
Swedish Pentecostal Move-
ment
Stockholm,
Sweden
.
1986
s
Rev. David J. du Plessis
(co-chair emeritus)
Assemblies of God
Pasadena, California,
USA
1985, 1986 (t1987)
.
141
s* Rev. Justus du Plessis
(co-chair)
Apostolic
Faith Mission
Faerie
Glen, South Africa
1985, 1986, 1987, 1988, 1989
Dr.
Hugh
Edwards
Church of God of Prophecy
Cleveland, Tennessee, USA
1986, 1987, 1988
* Dr. Howard M. Ervin
American
Baptist
Tulsa, Oklahoma, USA
1985, 1986, 19$7, 1988, 1989
Dr. James A. Forbes
Original
United
Holy
Church
International
New York, New
York,
USA
1986
Rev. Manuel J. Gaxiola-
Gaxiola
Apostolic
Church
Mexico
City,
Mexico
.
1986
* Rev. Bernice Gerard
Pentecostal Assemblies of
Canada
Vancouver, British Columbia,
Canada
1986, 1987, 1988, 1989
Rev. Allan Hamilton
International Church of the ‘ Foursquare Gospel
Portland, Oregon, USA
1986
‘
Dr. James D. Jenkins
Church of God
(Cleveland,
Tennessee)
Cleveland, Tennessee,
USA
1985, 1986, 1987, 1988
Dr. Veroni
Kruger
Apostolic
Faith Mission
White River, South Africa
1986
.
.. ‘
–
‘
‘
‘ .
_
.
.
°
–
.
25
142
Dr. Peter Kuzmic Christ’s Pentecostal Church Osijek, Yugoslavia 1985
°
Rev. Silvano Lilli
International
Evangelical
Church
Rome, Italy
1985
o
Rev.
Alfred
F. Missen
Assemblies of God
Birmingham, England
1985
Dr.
Frangois
Möller Apostolic
Faith Mission Auckland
Park, .
South Africa
1988
Dr. Robert Mueller Independent
Assemblies of God International El
Toro, California,
USA 1987
Bishop
Earl Paulk
International Communion of Charismatic Churches Decatur, Georgia, USA 1986
* Dr. Coleman Phillips
.
International Church of the
Foursquare Gospel . Escondido, California, USA
1988, 1989
s* Dr. Cecil M. Robeck,
Jr.
Assemblies of God
Pasadena, California, USA
1986, 1987, 1988, 1989 s* Dr.
Jerry
L. Sandidge
(co-secretary)
Assemblies of God
Springfield, Missouri,
USA
1985, 1986, 1987, 1988, 1989
o
Dr. Vinson
Synan
Pentecostal Holiness Church
Oklahoma
City, Oklahoma,
USA
1986
*
Dr. Del Tarr
Assemblies of God
Fresno, California, USA
1985, 1986, 1987, 1989
‘
Rev. H. N. van Amerom
Broedershap
van
Pinkstenge-
meenten
Houten,
The Netherlands
1987
*
Dr. Miroslav
Volf
Christ’s Pentecostal Church
Osijek, Yugoslavia
1985, 1986, 1988, 1989
26
Most Talked About Today