Is There a Future in Protestant-Catholic Conversations?

The newly discovered Gospel According to St. Thomas, said to date back to A.D 140, was published in November, 1959.  It is an interesting book supposed to contain 114 sayings of Jesus, mostly unknown.  Prof. Oscar Cullman, from the University of Basel, in a lecture at the Seventh-day Adventist Theological Seminary a few months ago, quoted some significant excerpts from these Sayings of Jesus, which he compared in importance with the Dead Sea scrolls.¹ It contains the Coptic text and the translation into English.

Here is one of these Sayings or short parables: "The kingdom of the Father is a woman who is carrying a jar full of meal. While she was walking on a distant road, the handle of the jar broke. The meal streamed out behind her on the road. She did not know it; she had noticed no accident. After she came into her house, she put down the jar, and found it empty."

According to this parable, ignorance is one of the surest means of our missing the kingdom of God. Ignorance is also the cause of much of the world's misunderstanding and the confu­sion that exists among Christians.

A religious movement, regardless of the ur­gency of its message, has to live in a world where there are other religions. Protestant de­nominations as well as Catholicism are here to stay, and all of them cherish their particular denominational emphasis. But the inevitable clash of ideologists has contributed to the con­fusion in the thinking of the masses.

Some theologians believe that the principle of the right to private interpretation warrants Protestant varieties. On the other hand, there has been a growing urge to unite all denomina­tions on a common Christian denominator—in order to do away with the "sin" of disunity. The goal is to achieve a grandiose union of ecumenical proportions.

Protestant denominations, after uniting in the World Council in 1948, in Amsterdam, tried to form a sort of alliance among them­selves. In fact, there has been an increasing demand for mergers—the unity of the splinters among denominations—and even the attempt to unite two or more denominations into one structure is hailed with enthusiasm.

More complex, but more significant still, is the attempt to bring about a better understand­ing between Protestants and Roman Catholics.

On both sides numerous attempts are made to compare notes in meetings that seem to take certain momentum. The Jesuit journal America frequently discusses this "getting together." In Germany, particularly, there are regular Protes­tant-Catholic retreats. Many outstanding theo­logians, such as Professor Cullman of Basel, al­ready referred to, have a particular burden for this coming closer to Catholics.

In the United States the Roman Catholic success has been viewed with mixed feelings. If their statistics are correct, then their num­bers have grown in an impressive way. To some Protestants they are frightening. It is not neces­sary here to point out what this means to the student of Bible prophecy. Almost since the beginning of their history, Seventh-day Adventists have been aware of this development and have not hesitated to emphasize its significance in the light of Holy Scripture.

The long history of the Papacy has established a pattern of church-state relationship that is fundamentally opposed to the basic American principle of church-state separation, as ex­pressed in the First Amendment of the Bill of Rights.

The strong penchant of Catholics for politics is well known. Some of the basic principles of government in Western Europe are Jesuit in­spired, such as the "divine right of kings"; many of the outstanding ministers of French kings were Jesuits. In the United States where Catholics were not only in the minority at first but nigh to outcasts, they have since taken over, true to the well-tried methods of the church, which always is ready to adjust and especially wait for the right moment to come back in full force and to reassert its secular claims.

It has been pointed out² that in New York no Protestant would have a chance to be mayor, since 80 per cent of the democratic roll is Cath­olic. In Massachusetts, the dominant political power is in Catholic hands, and it is also so in Chicago. The governors o£ Maine, Washing­ton. Ohio, and Pennsylvania are Roman Cath­olics. The Catholic legislative program uses not only the lobby but especially the U.S. Congres­sional committees where there is a strong Cath­olic representation and where Catholic aims are promoted, and obstacles against the use of public funds for parochial schools are removed. The U.S. Government is thus used openly to promote Catholic Church interests.

But what makes many Americans uneasy, to put it mildly, is the prospect of having a Cath­olic in the White House. The debacle of the Democratic candidate, Al Smith of New York, in 1928, has not been forgotten. Catholics have learned lessons that they intend to put to good use. Sooner or later they believe that they will find the method for accomplishing their pur­pose. Catholics have more than fifteen centuries of experience; they have learned to deal with human nature, and if they do not succeed now, they know that it pays to wait.

Opposed to this efficiency and experience is the rather confused Protestant reaction made up of fear, resentment, emotionalism, and espe­cially ignorance. With regard to Catholic ef­ficiency we should on the other hand not exag­gerate. It is true that the top clergy in the Catholic Church are highly trained in the hu­manities, dialectics, and philosophies. But the rank and file of the Roman clergy are usually no better trained than the Protestant clergy. But we have nourished among Protestants an inferiority complex that does not correspond to reality.

To the ever-increasing power of Roman Ca­tholicism in the United States some Protestants have developed a vigilant opposition, which has come particularly from a group dedicated to guarding the American principle of church-state separation. This organization of Protes­tants and Other Americans United for the Sep­aration of Church and State has made the Protestant world attentive to this particular dan­ger for the past ten years.pen of an attorney, Paul Blanshard, American Freedom and Catholic Power.³ This book ex­poses very bluntly some of the conditions cre­ated by Catholic pressure that should alarm the indifferent Protestants. That Blanshard ac­complished his purpose was evidenced by the Catholic outcry against it. When it was first published in 1949, it was soon counterattacked by strong Catholic apologists, such as the Jesuit, George H. Dunne. The Catholic defense, how­ever, was rather unconvincing though vocifer­ous. Blanshard's large success might well have been due partly to Catholic opposition. The first edition was published in twenty-six print­ings for a total of 240,000 copies. The second edition appeared in 1958 and it has already been reprinted several times.

Blanshard's burden was to prove that Catholi­cism was indeed threatening the ideals of Amer­ican democracy and to depict the Catholic Church as the most powerful pressure group. The core of his argument is contained in the chapter, "The Catholic Plan for America," which every minister should read critically, for not everything needs to be accepted at face value; yet it will reveal to the reader a condi­tion that is far more serious than most Protesttants and even Seventh-day Adventists realize.

The greatest danger, Blanshard claims, lies in the Catholic control of education. In the case of a Catholic majority and Catholic dom­ination in government, the Catholic control and domination of the school and family re­lationship would be an immediate result. Years ago the British agnostic, philosopher, and math­ematician, Bertrand Russell, made the state­ment that the United States, "in another fifty or hundred years" "by sheer force of numbers, will be Catholic." The outcome of the struggle between American freedom and Catholic power depends on the survival of the public school. That at least is Blanshard's opinion. Yet Blan­shard himself, though he admits that it is pos­sible for the Catholics to "outbreed" the Protes­tants, indicates some of the reasons that may favor ultimately the American way of life. He trusted that the American conscience would be awakened.

Blanshard has been accused by his opponents of misrepresentation, of an unfair use of the sources, and especially of ignorance.  pen of an attorney, Paul Blanshard, American Freedom and Catholic Power.3 This book ex­poses very bluntly some of the conditions cre­ated by Catholic pressure that should alarm the indifferent Protestants. That Blanshard ac­complished his purpose was evidenced by the Catholic outcry against it. When it was first published in 1949, it was soon counterattacked by strong Catholic apologists, such as the Jesuit, George H. Dunne. The Catholic defense, how­ever, was rather unconvincing though vocifer­ous. Blanshard's large success might well have been due partly to Catholic opposition. The first edition was published in twenty-six print­ings for a total of 240,000 copies. The second edition appeared in 1958 and it has already been reprinted several times.

Blanshard's burden was to prove that Catholi­cism was indeed threatening the ideals of Amer­ican democracy and to depict the Catholic Church as the most powerful pressure group. The core of his argument is contained in the chapter, "The Catholic Plan for America," which every minister should read critically, for not everything needs to be accepted at face value; yet it will reveal to the reader a condi­tion that is far more serious than most Protesttants and even Seventh-day Adventists realize.

The greatest danger, Blanshard claims, lies in the Catholic control of education. In the case of a Catholic majority and Catholic dom­ination in government, the Catholic control and domination of the school and family re­lationship would be an immediate result. Years ago the British agnostic, philosopher, and math­ematician, Bertrand Russell, made the state­ment that the United States, "in another fifty or hundred years" "by sheer force of numbers, will be Catholic." The outcome of the struggle between American freedom and Catholic power depends on the survival of the public school. That at least is Blanshard's opinion. Yet Blan­shard himself, though he admits that it is pos­sible for the Catholics to "outbreed" the Protes­tants, indicates some of the reasons that may favor ultimately the American way of life. He trusted that the American conscience would be awakened.

Blanshard has been accused by his opponents of misrepresentation, of an unfair use of the sources, and especially of ignorance.  Many Christians are of the opinion that the Catholic problem cannot be solved by the frontal attack. Nothing will be gained by Prot­estants by accusing or slandering the Roman Catholic Church. And the Catholics will not achieve much by using the same methods against Protestants; that is one reason why a softer method is being advocated of late. Some Protes­tants definitely favor an understanding ap­proach to Roman Catholicism. The most remarkable attempt in this direction is by the recent and very remarkable book by Prof. Jaroslav Pelikan, professor of church history at the University of Chicago. Pelikan is primarily interested in unraveling the "riddle of Catholicism." ⁴ Blanshard is an attorney; Pelikan is a professor who is not interested primarily in the open-war method. True to the current development, Pelikan believes that ig­norance is the basic trouble that disturbs re­ligious interrelationship. Pelikan has partly been trained in a Jesuit institution where he saw Catholicism at close range, and this accounts largely for his sympathetic understanding and his vast knowledge of Catholic history, theology, and practice. This time the Catholic world is not offended; on the contrary! A number of favorable and lengthy reviews sympathetically examine Pelikan's book. In America, Jesuit Gus-tave Wiegel called Pelikan's book "friendly in intent, tone, and spirit."⁵ But even Pelikan, who in his generosity is willing to go as far as he possibly can, is not able to completely cross the line; an orthodox Catholic will feel certain malaise especially when theology is discussed; it takes a Catholic to speak (without accent) the Catholic language. Similarly, it takes a Lutheran to understand Lutheranism. The same also holds true for the Advent message. Someone who discusses Adventism without being a part of the movement may have an intelligent con­cept of the history and the main points of doc­trine, but somehow he doesn't speak the true language; he speaks the Advent "language" with a foreign accent. Pelikan in his very remarkable work comes probably as near as any­one in recent times to solving the Roman Cath­olic riddle, and yet he is so far away. That, at least, is what his Catholic friend reviewers say. concept work comes probably as near as any­one in recent times to solving the Roman Cath­olic riddle, and yet he is so far away. That, at least, is what his Catholic friend reviewers say.

Pelikan's book should be read by every min­ister who is interested in Roman Catholicism and who has a burden to work among and with Catholics. His is a clear statement based on the best available sources dealing with the evolu­tion of Catholicism, since the time when Cathol­icism became Roman. Pelikan is a seasoned church historian who is eclectic in his choice of primary sources, and our readers will appre­ciate his rich bibliography, which contains the very best and the most recent secondaries deal­ing with Catholicism and Protestanism. His new approach to the "tragic necessity of the Reformation" throws new light on Martin Luther's and John CaMn's orthodoxy and puts the right emphasis on the fundamentals as they were then and as they are now. The reader will appreciate the author's facile style, which in an apparently effortless way conveys some of the most profound truths based on scholar­ship and on sharp observation. You will find satisfaction in the author's critical presentation of the teachings of one of Catholicism's oldest and greatest teachers, Thomas Aquinas.

As he set out to do, the author not only looks at Catholic mystery and magic but comes very close to solving the riddle. In the last sec­tion of the work the author comes to the real purpose of the book—the unity of the church. Pelikan's book is a significant omen of the new Protestant approach; the attempt to end the "hot war" between the confessions. Both Prot­estants and Catholics are favoring this new rapprochement. That is especially seen in the higher echelons. The present Pope, John XXIII, seems to show a great friendliness, and according to the Christian Century⁶ "the Pope's personality has done more to relax tensions than any other action of his reign." It has been noticed that the Catholic Church has relaxed some of its rigid rituals and liturgy; in France, for instance, in many Catholic churches Latin is replaced by French.

More important, Catholicism has given in as far as the reading of the Bible is concerned, so rigidly defined by Pope Pius IX in the encyclical Quanta cura. Now the Bible can be read in the vernacular—provided that it is a Catholic version. The plan is to go further. The Jesuit editor of America suggests a com­mon translation of the Bible, published by a joint board of editors. Moreover, 125 Protes­tant and Catholic churchmen and laymen met in Toledo, which is the first meeting of its­ kind. That Jesuits are so active in this move­ment is significant. Even in Latin America, par­ticularly in Colombia, it is reported that the "acts of violence" are decreasing.

Another very interesting development is what happened to the Pope's sensational call for an ecumenical meeting, early in 1959. The Pope had a particular burden to see the Eastern Orthodox churches join with the Roman Cath­olic Church in conversation. There was to be a preparatory meeting in I960 for the grand ecumenical get-together in 1961. But a few weeks ago the entire plan was canceled. Why? Bishop Iakouos, of the Eastern Orthodox Church, stated on behalf of his people that the Orthodox Church would never participate in conversations with Catholics unless they even­tually included the Protestants, That the Pope canceled everything after such a statement is significant. It indicates that there is merely a superficial "thawing." As soon as a non-Roman bishop offers the suggestion, that "eventually" the Protestants participate in that conversation, the Pope rejects the whole thing. The Roman Catholic Church cannot endure to have its in­fallibility jeopardized, nor its claim to be the only true church, into whose fold all the erring brethren are invited to return.

Conclusion: The Protestant ecumenical move­ment, which in spite of the World Council of Churches is still in the stage of "conversation," is basically an attempt to save itself, to do away with the doctrinal obstacles to unity, and to present a common front abroad and at home. It is not conceivable for a militant movement, such as Seventh-day Adventists, to pursue what it considers its God-given commission, namely, to proclaim its distinctive message to all the world, for this is out of line with basic objec­tives, i.e., the unification of all interests. But dare we ask our members to participate in heavy sacrifice, and then pool all these efforts and re­sources for an illusive aim?

Still less promising is this "conversation" between Protestants and Catholics. These con­versations have been going on in one form or another since the time of the Reformation. Melancthon was particularly instrumental in this effort to unite. The Catholic Church will never deviate from its aim—nor should we. The Papacy has learned during a millennium and a half to use all kinds of methods in order to lure back into its fold the fallen brethren and to obtain full domination over Christen­dom. The Orthodox seceded from Rome in the eleventh century; the Protestants in the six­teenth. They are not likely to be lured by the Roman Circe. True, the Christian ministry should exercise mutual respect. The time has passed when one church should lambaste an­other.

Especially is it necessary for us to have an accurate and sympathetic understanding of all denominations, including Roman Catholics; there is no future in ignorance. Seventh-day Adventist ministers are ready to help their fellow ministers regardless of creed; they should look, listen, and be charitable. But there is a limit a minister cannot cross. If our aim were to seek a power in great numbers, it would be done at the expense of lowering our standards. There is no substitute for standards—espe­cially not quantity. It is thus timely that we heed the counsel given many years ago that we understand these times. Sometimes our workers have made erroneous statements concerning other denominations, especially the Roman Catholics, and have not only hurt others but the cause for which they spoke. For that reason we ought to heed the saying which was men­tioned at the beginning, showing that ignorance is often one of the greatest obstacles to our entering the kingdom of God.

¹ The Gospel According to St. Thomas, Harper and Brothers (New York, 1959). $2.00.
² Stanley Lowell, "Protestants, Catholics and Politics," Christianity Today, July 20, 1959.
³ Paul Blanshard, American Freedom and Catholic Power (Beacon Press, Boston, 1958). $3.95.
⁴  Jaroslav Pelikan, The Riddle of Roman Catholicism (Abingdon Press, New York, 1959). $4.00.
⁵  America, Sept. 12, 1959.
⁶  The Christian Century, Nov. 4, 1959.