Luther
John Michael Talbot

The theological dialogues between Roman Catholics and various denominational Christians has slowly done much to bring us closer since the years of Vatican II. For what it is worth; I seem to recall that Catholic and Lutheran theologians jointly published a document a year or so back stating that the difference on justification by faith and works is now a moot point. Both churches believe that we are justified by faith, and that real faith brings forth real change in the works of one's life. Thus it is not either/or when it comes to St. Paul and St. James, but both/and. This document is historic in that it begins the healing of the initial breech that started the splintering of Christianity through the debate over faith and works, and scripture and tradition. But it is only an initial step.

I think that this means that we all are now in an era where we do well to emphasize our growing communion in Jesus and the Church, rather than arguing with and condemning those who do not see Jesus and the Church as we do. If we choose the former road we could easily find many differences that would soon have us all back in the throws of the post Reformation and Counter Reformation era if we are not careful.

As for how to positively share our faith and beliefs: I have found that saying simply "what my Church teaches" without arguing with, or condemning those from other churches, is the best way to share our beliefs in today's spiritual and theological climate. This leaves the listener free to reach their own conclusions in the sanctity of their own heart and soul. This way is much more effective in bridge building, and more inviting to those who are really called by God into our particular expression of Church. As I say of God, Jesus, the Church, and our community: Come on in the water's fine, But we are not called to push anyone into the pool! But this can be a bit tricky, especially if we are subtly still using religion to hide our ego. Ego loves to use a more aggressive approach in order to further justify its misplaced primacy in our life.

The best "argument" for our own theological position is a truly Christlike life. Without this our theology is only empty words. Actions speak volumes beyond our theological opinions. By and large Catholics have learned from the Lutheran love for faith and scripture, while Lutherans have learned from Catholics the riches and depth of legitimate apostolic tradition and a radically transformed life of the saints.

What primarily constitutes this Christlikeness is to empty ourselves of our old self through the cross and resurrection of Jesus. It is only this letting go of our old self that enables us to fulfill the great commandment of love. When self is still in control, selfless love is simply impossible, because the ego is easily offended and hurt when it is disagreed with.

We often only use our own particular theology as a justification of our old ego and self will. It makes for a good camouflage because it is supposed to be the very thing that frees us from ego and pride. Yet we often get into ego-filled theological combats hiding behind the very Jesus, God, and the saints, who are supposed to free us from that same ego. I seem to recall that this was one of the big mistakes of the Scribes and Pharisees within their own theological view. Jesus didn't like it.

I have seen this countless times here in a more intense setting of intentional community within our monastery. You either let the ego go, or you eventually leave. There is no other choice. To stay without letting the ego go is simply too painful, for we are constantly bumping into each other in the little things of life. It is here that the big theological notions are really tested. If we can let go of the old self and ego, then we can learn to heal even the widest gulfs that sometimes still stand between brothers and sisters in Christ.

I guess that means that in Jesus and the Church we are all friends. As the old joke goes, there is a wall in heaven between those of various denominations so that those on the other side will not know that we will be there too!

Lastly, when I was coming into the Catholic Church many years ago I was impressed that Luther's Small Catechism reads more radically Catholic than many modern Catholics I know today. So much depends on the time on which we live. As Vatican II said, we must learn to read the "signs of the times," and bring the gospel of Jesus in a way that is most effective in our own day. This is our challenge.

In Jesus,
John Michael Talbot
Founder and General Minister
Brothers and Sisters of Charity at Little Portion Hermitage