Mgr Felix Machado, archbishop of Vasai and president of the
Office for Ecumenism and Interreligious Dialogue of the Federation of
Asian Bishops' Conferences (FABC), spoke to AsiaNews about Pope Francis’s ecclesial trip to Sweden.On the occasion of the commemoration of the 500th anniversary of the Reformation, the archbishop stressed that "As children of ecumenical era in the Church today, we must consider it an opportunity for us and seize the occasion of 500 years of the Protestant Reformation which Martin Luther led, in order to exploit it for closer ecumenical ties with Lutherans and others”. Indeed, everyone realises that “authentic dialogue cares for the Truth.”
Notwithstanding the controversy that accompanied Francis’s journey among Lutherans, during which an important joint declaration was signed, Mgr Machado said that he believes that the main thing is not to sow divisions, but rather to listen and recognise "the truth of the other [. . .] acknowledging one’s own weaknesses and courageously and patiently declaring [that] the Truth in charity is of utmost importance.
Here is the archbishop’s message.
The next year will have completed 500 years of the Protestant Reformation (1517-2017). It was initiated by Martin Luther who was born on 10 November 1483. Do we Catholics have anything to do with this event? Can we just let go this event as if we have nothing to say and nothing to do about it? Was what happened in the 16th century just a result of a personal drama in an individual’s life, whose name was Martin Luther? What led Martin Luther to this “Lutheran explosion”? Why was Luther finally at peace to declare: “only Faith which Jesus Christ justifies in us can save us, whereas our works are nothing but our sins”.
From then on, Luther built the whole “Truth of the Church’s Faith” on the unique principle of the Word of God. By becoming a Reformer, Martin Luther led an immense religious movement and thereby his personal anxiety caused trembling in the entire Christian world (I would like to present to the readers what I have learnt personally from both Cardinal Yves Marie Congar – my professor of happy memory, and from Cardinal Walter Kasper – a friend and collaborator in the Vatican).
It will be interesting to ask in what kind of time of history Martin Luther was born. Sadly, it was a time of many evils in the Church, above all when all religiosity was becoming worse and superficial. A reform from the head to the last member of the Church was needed. The schism of the West (1378-1417) had heavily damaged the papacy and there were three Popes at the same time, one excommunicating the other. There was a big confusion in theological world, mainly about the doctrine of grace. With the discovery of the new world in the 15th century by Vasco da Gama and Columbus it was the beginning of a “new era”.
Luther was born between the two eras: medieval and modern. He certainly was man of his time, not of our time. This transitory character of the world is also manifested in the Church of Martin Luther’s time. It was the time of rising and decadence. There was also Catholic reform which took place before the attempt of the reform by Luther. As a student Martin Luther had also known a “new religiosity” (devotio moderna), protagonist of which was John Tauler (1361) in Germany of Luther’s time. There was also interest in the Bible even before Luther undertook his work of Protestant Reform. It must be noted that Luther did not enter into the fallen religious order but he entered into the reformed order of the Augustinian Hermits in Erfurt. Luther grew up under the influence of Bernard of Clairveaux.
Young Luther, therefore, was an ardent Catholic who was full of desire for reform. Luther was also influenced by people like Erasmus of Rotterdam (1536) who propagated ideas of Christian Humanism and did not spare criticism of Christian bigots, hypocritical monks and corrupt Popes.
As children of ecumenical era in the Church today, we must consider it an opportunity for us and seize the occasion of 500 years of the Protestant Reformation which Martin Luther led, in order to exploit it for closer ecumenical ties with Lutherans and others. Luther himself was not an ecumenical person in the sense we understand ecumenism today; neither were his adversaries of the time. Both were inclined towards polemics and controversies.
Because Martin Luther found that the Popes and Bishops were refusing to proceed with reform, he, being convinced of its absolute necessity, went ahead fully confident that the evangelical truth would impose itself and thus he left the gate fundamentally open for a possible reform. To add to it, from the Catholic side at that time, there wasn’t any single ecclesiology harmoniously structured (what existed were only approaches and a kind of doctrines on hierarchy) to face the challenge of the much who was called to reform.
Today’s ecumenical movement has opened the gate a bit more. The controversies and polemics have now been replaced by cordial and friendly dialogue; obviously, dialogue does not mean that we throw baby with the bathwater. An authentic dialogue cares for the Truth; it is an exchange of gifts. Therefore, listening to and recognizing the truth of the other and acknowledging one’s own weaknesses and courageously and patiently declaring the Truth in charity is of utmost importance.
The Second Vatican Council, even after 50 years, has not yet been “received” (reception is not yet complete). Thanks be to God Pope Francis has inaugurated a new phase in ecumenical relations. He is underlining the “ecclesiology of the people of God on a journey (pilgrimage)”; he is explaining the meaning of the Faith of the Church for the people of God; he is exploring the synodal structures of the Church to continue the journey and taking risks in order to trod new approaches to collaborate with others, even though, he knows it well, the goal of real unity seems still far away.
The unity of the Church is not imagined by Pope Francis as concentric circles around “Roman Centre” but a multifaceted reality, not a puzzle to be solved from outside, but a whole which reflects the light of Christ. Pope Francis has once again resumed the concept of “Reconciled Diversity” (Cf. O. Cullman).
In Evangelii Gaudium (2013) the Holy Father invites us to conversion, not as single and individual Christian, but conversion of the Episcopate together with the Primate. This is where we find Martin Luther’s contribution conducive to resume our dialogue, namely, his call to the Gospel of grace and mercy and invitation to conversion and renewal. Not only have we not yet reached the “reception” of the Second Vatican Council but we have not yet reached the end of the “history of reception” of the Protestant Reformation (Lutherans and other Protestant churches).
Unlike Zwingli, Martin Luther remained decidedly faithful to the realistic understanding of the Eucharist, the understanding which cannot be blocked in a rigid manner in a religion of pure interiority. Luther also had openness to the issues of historical succession of the episcopate. Thus, while understanding Martin Luther, we should not refer only to the polemics and controversies, but go to the other side of Martin Luther.
We must and we can resume the question, fundamentally for the sake of ecumenism, of understanding the relationship between the Church, Ministry and Eucharist (Cf. Catholic Conference of Bishops of USA and Lutheran Church in USA, Declaration on the Way. The Church, Ministry and Eucharist, 2015).
Martin Luther’s many writings also point out to his mystical slant. We must take those writings seriously. Martin Luther excels in mystical writings, not only as young Luther but also as a decided reformer. This can open us up to a mutually enriching dialogue.
In fact, unity and reconciliation do not only come out of heads but, in the first place, from hearts, from personal piety, practiced in daily life and in meeting persons from across the boundaries. We are in need of a warm and welcoming ecumenism as against cold and rigid ecumenism; we need to be ready to learn from one another. Only through this way the Catholic Church will concretely and fully realize its “catholicity”. We do not still have any common solution but a way towards full unity has been opened.
The most important contribution of Martin Luther to ecumenical dialogue is in his original orientation to the Gospel of grace, mercy of God and to the call to conversion. The message of the mercy of God was an answer to his personal quest, problems and need. However, the truth is that only the mercy of God can heal the deep wounds which the divisions have caused to the Body of Christ and to the Church. The mercy of God can transform and renew our hearts, so that we may be well disposed to conversion and through the mercy of God we may grow and forgive reciprocally the injustices of the past. We will then stand in good stead on the way towards unity in “reconciled diversity” (cf. Pope Francis, Conclusion of the Week of Prayer for Christian Unity, 25 January 2016).
We must not lose sight of the eschatological vision: “Even if I know that tomorrow the world will end, I will still plant a sapling of apples in my garden”; this phrase is attributed to Martin Luther. One who plants a small sapling, nourishes much hope; we need also patience. We must go to the origins and roots (ad fontes e ad radices). Today we need spiritual ecumenism in the common reading of the Scriptures and in common prayer. We cannot “produce” Ecumenism of ourselves. We cannot organize ecumenism or pretend to impose it ourselves. Ecumenism is God’s gift in the Holy Spirit. The Spirit of God has initiated the work of unity. He will bring it to fulfilment, not the unity as we want, but as He wants. The small sapling must grow widely. This means that we must allow unity of a big multiple reconciliation and give the world today a common witness of God and of his mercy.
Christian Unity today is closer than it was 500 years ago. In 2017 we should not think of ourselves as if we are still in 1517! That was the unfortunate time of separation. Today we are fortunately on the way to unity. Let us journey forward with courage and patience. 2017 is an opportunity both for Protestants and for Catholics. We must exploit this moment of God’s grace. We need to give our world a common witness. Let us do it with God’s grace and mercy.
In Asia, as in other parts of the world, the tendency is to think among Catholics, that Luther was a problematic man and Protestant Reform was something evil. Well, that the Church got divided is a sad story. But one must understand the circumstances and history. There is no condoning of the reformation but many good things that came out because of Reformation cannot be denied.
That is why, while we are sad about the division we must acknowledge the good that came out of it. Now we must work for Reconciliation and unity of the Church. The efforts of Catholic-Lutheran Dialogue are bearing fruit. The document of Justification is the proof of it.
In Asia, obviously we did not feel the impact of that reformation because many churches have come to Asian countries relatively recently (after Protestant reformation) and therefore, the problem, as felt in Europe, is not felt here.
There is no much enthusiasm to celebrate the 500 years of Protestant Reformation.
However, one must not be mistaken to think that we want to "celebrate" Protestant Reformation, No, we as Catholics, want to seize the opportunity to promote unity of the churches. Much of of what was asked in Reformation has happened and is happening. Therefore, the churches should not now be complacent about what happened 500 years ago. Let us make every effort to live the mystery of the Church as "ecclesia semper riformanda est" (The One Church of Christ always lives its reform).
Reformation. However, one must not be mistaken to think that we want to "celebrate" Protestant Reformation, No, we as Catholics, want to seize the opportunity to promote unity of the churches. Much of what was asked in Reformation has happened and is happening.
Therefore, the churches should not now be complacent about what happened 500 years ago.
Let us make every effort to live the mystery of the Church as "ecclesia semper riformanda est" (The One Church of Christ always lives its reform).