From
Living Theology in the Metropolitan Chicago Synod
Evangelical Lutheran Church In America
Volume 1, Number 3
Easter 1996
Ecumenism
Wayne R. Cowell
The dialogue between Lutherans and Episcopalians during the
past two decades has been, for the most part, carried forward by theologians
whose work has placed a proposal for full communion on the agenda of both
churches. It is important that lay
women and men in both traditions now engage in the dialogue by learning about
the substance of the theological discussion and by being in conversation with
the people of the other tradition. At
its best this conversation will include joint worship and study, and sharing in
mission. Lay people so challenged will
hear the church language of theologians and of the other tradition. We focus here on that linguistic encounter,
sampling some of its surprises and opportunities.
The theological discussion can be placed within reach of
adults who have an ordinary catechetical background. Some terminology of the dialogue will probably be new; for
example, historic episcopate will likely be a new concept for Lutherans,
while Episcopalians may not have used the word confession in the sense
of a Reformation-era document. However, the theological language of the
dialogue should not present a major problem for lay people in study
groups. This is not to say that the
issues raised in the dialogue are easily resolved but rather that careful
definition of a small number of new terms will permit serious lay men and women
to discuss these issues meaningfully.
Beyond deliberate study, it is the every-day language of worship
and congregational life that carries potent images for lay people. American Lutherans share a common
vocabulary. We use terms such as pastor,
Communion,
and congregation
in the same familiar ways everywhere we gather, and the words are laden with
meaning from their associations. Just
as the language spoken by the people of a nation is a powerful factor in the
cultural identity of its speakers, this shared Lutheran lexicon helps bind us
in community. We can hardly
overestimate the importance of this for the church in a mobile society but we
must not permit our language to define or
unduly limit us in our conversations with other Christians. Lutheran and Episcopal identities are much
more profound than our ecclesiastical dialects.
Imagine a Lutheran/Episcopal conversation as in the
following little story. The terms
underlined on their first appearance alert us to differences in vocabulary and
usage:
Since the ELCA and the Episcopal Church have agreed to interim
sharing of the Eucharist, St. Timothy's Episcopal Parish invited
their neighbors, Grace Lutheran Congregation to share worship and a
social hour afterwards. Joint celebrants
were Father James Yarrow of St. Timothy's and Pastor Martha
Johnson of Grace, assisted by the Reverend Mary Smith of St. Timothy's
and two deacons from Grace.
Although the service followed the Book
of Common Prayer, the Lutherans found it very familiar. Indeed, some were surprised at how closely
the language matched that found in the Lutheran
Book of Worship!
Over coffee after the
service, the conversation turned to church affairs. Members of St. Timothy's expressed satisfaction that their very
active parish now had two priests.
The newspapers that week had carried an interview with the newly elected
bishop of the synod that included Grace Church, and several
Episcopalians asked about the role of the bishop in the Lutheran Church. Members of both churches expressed interest
in further conversation, including joint worship, possibly leading to shared
ministry such as a Vacation Bible School.
The term celebrant would not startle
Lutherans although the Lutheran Book of
Worship refers to presiding and assisting ministers. The phrase Holy Eucharist is
understood by most Lutherans but seldom used. The word Communion is preferred
and is used by Lutherans in three closely-related ways: It refers to the sacrament of Christ's Last
Supper, to the experience of receiving the bread and wine, and to the liturgy
of word and sacrament in the Lutheran
Book of Worship. For Episcopalians,
the word Communion usually refers to the experience of receiving the
bread and wine during a celebration of the Eucharist. The latter is the name given to the sacrament and to the liturgy
of word and sacrament in the Book of
Common Prayer. An ecumenical
conjunction of the roots of the two names says a great deal about the
sacrament: The "community" is
"giving thanks."
Episcopalians and Lutherans understand phrases like full communion and communion
of the saints (as in the Apostles' Creed) in the same way.
The Lutheran deacons who assisted at the altar
were simply lay members of the congregation elected to a term on the church
council, although the same term (or deaconess) can also refer to a lay
person who has made a formal commitment to lifelong professional service in the
church. Episcopalians would be
surprised at this terminology because Episcopal deacons are ordained for a life of service that
includes assisting a bishop or priest in public worship and ministry to the
sick.
The terms used to designate the local community have
virtually the same meaning in their respective settings. Episcopalians say parish, Lutherans prefer congregation,
but each would understand the other.
Higher in the ecclesiastical structure, an Episcopal parish belongs to a
diocese
and an ELCA congregation belongs to a synod. Both a diocese and a synod are overseen by a bishop, a
conspicuous word in the lexicon that has different associations in
the two traditions. An Episcopal bishop
is a high-ranking clergyman or clergywoman who is consecrated for life to an
oversight role that signifies and embodies the continuing apostolic witness of
the church. This view of the office of
bishop and its implications occupies a central place in the Lutheran/Episcopal
discussion of full communion. Lutherans
should be aware that the word episcopal refers to bishops and is
significant for Episcopalians somewhat as the words confessional and evangelical
are significant for Lutherans.
The Lutherans in the story may have been jarred at first by
the rich (and ancient) vocabulary Episcopalians use to refer to their clergy:
for example, Father Yarrow is a priest. Formally, a priest ranks below a bishop but above a deacon, and
has authority to pronounce absolution and administer the sacraments, but not to
ordain. American Lutherans understand
this role, but many would not be comfortable with terms such as priest
that they associate with the Church of Rome.
Ecumenical conversation may help us dispel the shadows in our folk
memory of the Reformation. Nor do
American Lutherans use presbyter (synonymous with priest, but used more formally) or rector
(a clergy person in charge of a parish) or vicar (a clergy person delegated to
lead a mission). Lutherans load all
these meanings onto the word pastor to designate an ordained
person in either the person's "shepherding" or "priestly"
role and then expand the word's usage by employing it as a title. Episcopalians might use the term if referring
to ministry as in pastoral care. Since pastor
is gender-free, it has some advantage as a title. (In the story, the pastor at Grace and one of the priests at St.
Timothy's, Reverend Smith, are women.)
As these examples suggest, language comparisons can stir
thought about meaning and thereby stimulate conversation. As Lutherans and Episcopalians become
bilingual they will find a common heritage just beyond the more apparent
differences. The Lutherans in the story
discovered a gift given years ago to the Lutherans who began to worship in
English--the marvelous language of the Book
of Common Prayer--a gift that presages the enrichment of both traditions as
they continue today to search for unity.
Wayne
R. Cowell
Member, Gloria Dei, Downers Grove