Thursday, July 6, 2017
It was perhaps a curious coincidence that I was reading James Smith’s recent work on discipleship, You Are What You Love, as I participated in the Convocation of Catholic Leaders last week in Orlando. I scratched my head to find Smith, a Protestant theologian from Calvin College, talking about liturgy, ritual and sacrament as the transformative framework for discipleship while I was in the middle of a Catholic gathering where “going out”, “meeting people where they’re at”, and “building authentic relationships” were the catch phrases of the day. The crossfire of foreign tongues made me feel part of a new and entirely ecumenical Pentecost.
Two words really capture the essence of the convocation in Florida: missionary discipleship. Pope Francis used these words to describe the vision of Catholic evangelization in the world today. We need to be true disciples of the Lord, authentic followers of Jesus who then go out and engage the world with the overflowing joy of Christ. “[We] should never look like someone who has just come back from a funeral!” Pope Francis jests. Missionary disciples rejoice always in the Lord and bridge the distances which separate people from the mercy of God. Missionary disciples “take on the smell of the sheep” and happily accompany people on their journey to Christ. It was both sensational and strange to hear a room full of Catholics talking like Evangelicals!
Then I read Smith who reminds us that the first question Jesus ever asked is not “What do you believe?” but “What do you want” (Jn 1:38). It is our heart’s desires and not our mind’s convictions that constitute real discipleship. We are not what we think, Smith says, a remnant of our overly Cartesian (“I think, therefore I am”) mentality. We are what we love. We are what we desire. We are what we long for. In other words, Jesus is not a lecturer-in-chief. To be a disciple of Jesus is to enroll in a veritable school of love. We are more defined by what we desire than what we believe. And, scary thought, “We might not love what we think.”
It is entirely possible, Smith notes, to believe in all the right things but be habitually carried away by “secular liturgies.” After all, we don’t think our way into consumerism, gluttony, objectification and individualism. Nobody convinced us with a compelling argument about how donuts and distraction will make us happy. But we find our desires taking us in those directions because we virtually bathe in cultural practices that calibrate our heart’s desires toward these rival kingdoms. And whether we’re hooked on Minecraft or microbrews, heroin or high fructose corn syrup, Parks and Rec or pornography, our tangible and repeated practices leave a powerful (albeit unconscious) mark on the kind of story our hearts are living into. “We are what we love,” it turns out.
Smith’s remedy is surprising coming from a Protestant scholar. Interestingly, he advocates a return to ancient Christian practices that aim to recalibrate the heart ostensibly through the body. “Our loves need to be reordered by embodied, communal practices that are ‘loaded’ with the gospel and indexed to God and his kingdom,” Smith says. Far from the novelties of contemporary Protestant worship, Smith beckons us back to the “catholic” wisdom accumulated by the body of Christ through the centuries – liturgy and lectionary, ritual and repetition, confession and the Book of Common Prayer. “We don’t need to reinvent the wheel,” Smith opines. The Church’s sacraments and sacred liturgies have the power to rehabituate our hearts for heavenly desires. Once again, strangely sensational to hear a Protestant speaking like a Catholic!
This experience leaves my heart strangely warmed (to borrow a Wesleyan phrase) by what Protestants and Catholics are learning from one another today. We are seeing the wider Church in all of her diversity embracing the many parts as members of one whole. Boston College theologian Peter Kreeft describes the mutual stoking of heavenly fires when Protestants and Catholics come together as one Body of Christ:
Catholics discover the fire, and Protestants discover the fireplace. Catholics discover the essence of Evangelical Protestantism; a personal relationship with Jesus Christ as Lord and Savior. Protestants discover the essence of Catholicism; Christ own visible, tangible Body. . . In this meeting, both parties change by addition, not by subtraction. No one gives up anything. Both recover what they used to have together.
Let us continue to learn from one another and may the fire of the Holy Spirit burn!
 James K. A. Smith, You Are What You Love: The Spiritual Power of Habit (Grand Rapids, MI: Brazos Press, 2016), 58.
 Peter Kreeft, Catholics and Protestants: What Can We Learn from Each Other? (San Francisco: Ignatius Press, 2017), 29-30
Thursday, June 8, 2017
Today history will be made. Pope Francis will welcome a staff person from Young Life at the Vatican. But first a little backstory.
In 1968, Young Life’s founder, Jim Rayburn, visited Rome where he met with five Catholic seminarians studying for the priesthood. Rayburn loved it. He loved them. He reveled in the meeting, calling it “the highlight of my European tour.” Whether he knew it or not, that meeting ushered a rising tide of unity and shared mission has been growing for half a century. And it is about to reach a true watermark for the kingdom.
In 1969, one year after Rayburn’s powerful visit to Rome, a young man named Marty Caldwell met Jesus Christ through a group of Young Life leaders in Phoenix and it changed his life forever. Nearly 50 years later Marty is now the Executive Vice President of Young Life International Ministries, overseeing the explosive growth of YL ministries in over 100 countries around the world.
Marty has always embraced the ecumenical vision of Young Life and has built abiding friendships with Protestants and Catholics across the country, and in his current role, around the globe. For years Marty has been working with a group of ministry leaders from Phoenix who pray the John 17 prayer of unity for the sake of the city.
Today Marty and this group of John 17 leaders, both Protestant and Catholic, will retrace the steps of Jim Rayburn in Rome but will take it a step further. They will be received by Pope Francis himself. This is truly a day to celebrate as it exemplifies the prayer of Jesus, that we may be one, that we may reach across the dividing lines and walk hand in hand into the world of kids and share with them the abounding love of God in Jesus Christ.
Pope Francis understands the valuable work youth ministers do every day. “You are the ones who accompany young people on their path,” he says, “helping them find the way that leads to Christ.” He furthermore understands the incarnational approach of Young Life that is necessary to reach kids today. “Much more than promoting a series of activities for young people, you walk with them, accompanying them personally in these complex and difficult times.” It is this ministry of accompaniment, meeting kids where they’re at, and walking with them through all of life’s challenges, that creates real and enduring connections. “It’s in this connection,” Pope Francis says, “where a true dialogue can be engaged in by one who lives a personal relation with the Lord Jesus.”
Marty notes, “This is a wonderful opportunity. Our group is small enough to have a good discussion with Pope Francis – about Jesus, about evangelization, about the Church. We’re trusting God is up to some big things among the diverse churches who yearn to see Jesus lifted up.” In a special moment, the group will pray the prayer of John 17 together with the Holy Father. I can only imagine the celebration in heaven, including the likes of Jim Rayburn whose insistence on "majoring in the majors" set the course so many years ago for such a momentous occasion today.
Pray with me, with the mission of Young Life and with the entire Church universal, that our unity today will help the world to know the love of God in Jesus Christ and embrace the life that can only come through him. All glory be to God!
Thursday, April 27, 2017
This year marks the 500th anniversary of the Protestant Reformation, the culmination of important and much-needed reforms of the Late Middle Ages but also the flashpoint for the unfortunate fissure of Western Christianity. Like fish in water, most of us were raised in a world wet by this unhappy division. We don’t know any different. We assume notions about “the other” through the same cultural matrix that informs our views about privilege, punctuality, poverty and pizza. “Catholics believe in salvation by works and Protestants proclaim salvation by grace.” Right? (sigh)
Well, we’ve come a long way since 1517. While differences remain, we’ve straightened out a lot of the nonsense about works righteousness, ringing coins and souls springing from purgatory. Today Protestants and Catholics acknowledge one another as brothers and sisters in Christ. We are children of one Father, members of one Body, cleansed by one baptism, united by one Spirit, proclaimers of one faith, disciples of one Lord, evangelizers of one world, redeemed by one Savior, Jesus Christ. “We are all in the same boat and headed to the same port!” Pope Francis says. “Let us ask for the grace to rejoice in the gifts of each, which belong to all.”
However, in the latest edition of Christianity Today, the subject of grace (of all things) seems to rear the ugly head of division yet again. And quite unnecessarily, I might add. The article features two contributors - one from the Catholic perspective and another representing the Protestant tradition - who have been asked to reflect on the nature of grace. Hence the title – “Grace First or Grace Alone? What Catholics and Protestants Now Agree On – And What Still Divides Us.”
I was eager to read the article, even more so when I discovered that the initial reflection was written by Bishop Robert Barron. Barron, a brilliant systematic theologian and adept ecumenist, offered a characteristically even-handed and conciliatory treatment of the Reformation, particularly in light of the Second Vatican Council. Extending the ecumenical olive branch, Barron notes:
Vatican II valorized a number of themes dear to the hearts of the Reformers: the primacy of Christ, the need for ardent evangelization, the central place of the Bible in the life of the church, using both bread and wine in Communion, the priesthood of all believers, etc. And it expressed its fervent hope for the unification of all those baptized into the body of Christ.
“For this,” Barron continues, “both Protestants and Catholics should give thanks.” True to the Catholic tradition, Barron takes nothing away from the primacy of grace in the economy of salvation but his argument hinges on how Luther interprets “being”. Does human cooperation with grace take away from or magnify God’s primacy and glory? This is the question Barron posits as the essential kernel. No mention of human “merit”, no suggestion that we have anything to boast about when it comes to salvation. It’s all by grace.
So it was particularly confusing (ok, disheartening) when the Protestant contributor strikes a notably different tone, immediately picking up the tired bone of Pelagianism. He states:
Our main objection to Catholic theology is the implication (if not straightforward claim) that merit other than Jesus’ own comes into play in the sinner’s reconciliation and right standing with God. . . All [Protestants] agree that, whatever the case may be, there can be no talk of human ‘merit’ and no ground for boasting of salvation.
Hold on. What? Merit? Boasting? As a student of Catholic theology myself, I wondered what resources were informing his understanding of Catholicism.
While there are necessary distinctions to be made about efficient and instrumental causes of salvation, both Protestants and Catholics agree that God’s gift of grace through the life, death and resurrection of Jesus Christ is the whole kit and caboodle of Christianity. The heart of our common message has been, and will always be the same, God’s love revealed in the crucified and risen Christ. We’re not talking about “merit” here. That case was closed definitively in the 1999 Joint Declaration on the Doctrine of Justification: “Together we confess, by grace alone, in faith in Christ’s work and not because of any merit of our own, we are accepted by God and receive the Holy Spirit, who renews our hearts while equipping and calling us to good works.” Pope Francis further clarifies, “No human efforts, however good they may be, can enable us to merit so great a gift [as salvation]. God, by his sheer grace, draws us to himself and makes us one with him.” Catholics don’t depend on our efforts toward salvation any more than we go around boasting about our cooperation with God’s grace. Good gracious!
Barron started his essay by citing Yves Congar, French Dominican, ecumenist and major architectural contributor to Vatican II (which Cardinal Dulles referred to as “Luther’s Unfinished Council”). Congar suggested that if both sides had not given in to exaggerations and over-reactions, there would be no split in the Western Church. Such is the poignant lesson today.
Jesus calls us to loving communion, to abide in one another as we abide in Christ. To heal the divisions in the one body we must listen to one another, truly listen. We must not give into the temptation of opening old wounds, stirring old controversies, and harboring uncritical prejudices. “How do we proclaim the Gospel of reconciliation after centuries of division?” Pope Francis asks. Through an open posture of good will. Through a faith that seeks understanding. By seeing a separated brother to be loved, not a contested argument to be won. By “losing our lives” for one another so that the world may believe in the power of God’s reconciling mercy.
We are one in Christ. I pray that by God’s grace we can all live into that mystery as we commemorate (for the first time in history) the Reformation together.
 Pope Francis, Evangelii Gaudium (The Joy of the Gospel), 99.
 Bishop Robert Barron, “Grace First or Grace Alone? What Catholics and Protestants Now Agree On – And What Still Divides Us,” Christianity Today (April 2017), 44.
 The underpinnings of Luther’s notion of being rest in nominalism, a philosophical movement of the late medieval period championed by William of Ockham. Ockham asserts that God and creation are categorically univocal, meaning that God is one being (albeit “supreme being”) amongst other beings. This unintentionally posits a sort of ontological competition between God and humans, a zero-sum game when it comes to grace and glory. Accordingly, human “cooperation” with grace, as presented in the Catholic tradition, is said to compromise God’s absolute primacy in the economy of salvation.
Catholicism, on the other hand, grounds its notion of being in the work of Thomas Aquinas. Thomas presents God, not as one being amongst others, but the sheer act of being itself, the very agency through which all creatures have their existence. This understanding sees human cooperation with grace not in competition with God’s being but exemplifying and magnifying it.
 Roger E. Olson, “Grace First or Grace Alone? What Catholics and Protestants Now Agree On – And What Still Divides Us,” Christianity Today (April 2017), 45.
 The Roman Catholic Church and Lutheran World Federation, Joint Declaration on the Doctrine of Justification (1999), 15.
 Pope Francis, Evangelii Gaudium (The Joy of the Gospel), 112.
 Notre Dame theologian Richard McBrien notes, “By any account, Yves Congar is the most distinguished ecclesiologist of this century and perhaps of the entire post-Tridentine era. No modern theologian’s spirit was accorded fuller play in the documents of Vatican II than Congar’s.”
 Lk 9:24; Jn 17:23.
Wednesday, February 8, 2017
As Young Life moves FORWARD, it is propelled by a commitment to deeper discipleship, greater diversity and richer unity within the body of Christ. Naturally, this work brings us together with our Catholic brothers and sisters throughout the world. Right here in the United States, God is doing something truly special in the Northeast, home to more than 25 million Catholics. Inspired by the prophet Isaiah, Nathan Gunn sees Young Life and the Catholic Church working together to “rebuild the broken walls.” “If we can walk alongside each other to rebuild the broken walls of young peoples’ lives and restore our cities,” he recently said, “then count me in.”
Nathan Gunn has served on Young Life Staff for over twenty years. He lives with his wife Tammy and two sons in DeWitt, a suburb of Syracuse, New York. For the past ten years, he has partnered with Holy Cross Church, a local parish that shares the mission of Young Life in a Catholic context. While Nathan serves as the Associate Regional Director for Young Life in Central New York, his ordination into the permanent diaconate of the Catholic Church in 2016 provided a quantum leap in his ability to build bridges between Young Life and Catholics today. Serving as Deacon within the Catholic Church places emphasis on proclamation of the Gospel, service and solidarity with the poor and those in need while also placing Nathan on the altar for much of Catholic liturgy.
Young Life and Holy Cross’s shared ministry and mission have allowed them to have a deeper impact on middle school kids through Wyldlife while also taking over 600 kids and adults from their community to rural El Salvador in a shared mission experience. This has led to the start of Young Life ministry in El Salvador along with a host of other blessings to Young Life and the Church. Each week, more kids than ever hear the Gospel of Jesus Christ through the unity and cross-pollination that exists between Young Life and Holy Cross as leaders and adults work together to reach kids.
Starting in January 2017, Nathan began to work formally in YL-Catholic Relations with a focus on the Eastern states. The fruit of Nathan’s work has already provided a wonderful witness to his ecumenical calling. A relationship is being built with the Springfield Diocese of Massachusetts that could have major impact on the quality and depth of youth ministry in the entire state. In late January, YL staff manned the first-ever Catholic Confirmation Retreat at Lake Champion and the feedback from kids and adults was enormously positive. With a Catholic population numbering in the millions within a 3-hour radius of Lake Champion, using this property as a venue for Catholic retreats is both good stewardship and an amazing opportunity for unity and collaboration.
Nathan is also helping forge a relationship between Young Life and the Archdiocese of New York. This winter, Paul Coty (Regional Director on NYC) and Colin Nykaza (Director of Young Adults Archdiocese of NY) met with Nathan to begin a plan of engagement where Young Life and the Archdiocese could begin to cross-promote one another’s ministries and create a pipeline for much-needed Catholic leadership within the mission of Young Life.
John Wagner, Senior Vice President of Young Life’s Greater New York Division, has a particular interest in Nathan’s work and the broader movement of Young Life-Catholic Relations. He recently noted:
The Catholic Initiative may be one of the most important things we do here in Greater New York. It is said that Long Island, almost 3 million people, is 80% either Catholic or formerly Catholic. That’s a lot of people. Jersey, Connecticut, the city – particularly the immigrant population – are all hugely Catholic. I couldn’t be more excited about Nathan and his leadership in the Eastern states.
At the heart of Young Life is the desire to see every kid hear the Gospel of Jesus Christ through the means of a trusting relationship with an adult. As we begin to look Forward in Young Life, engaging with like-minded Catholic adults who share our mission and dream of reaching kids is at the forefront of Nathan’s calling and passion. Please help me welcome Nathan to the Catholic Relations team and celebrate his work of bridge-building in the kingdom!
Deacon Nathan Gunn, Associate Director of YL-Catholic Relations, Eastern States
Nathan can be reached at email@example.com.
Thursday, December 8, 2016
By the summer of 1875, Paris was in an uproar. The art world was under siege by a rebellious band of young painters who challenged the academicism of Renaissance art. They splashed the canvas with bright colors and loose brushwork in an attempt to “paint light” and capture the “little fragments of the mirror of universal life.” Their critics howled with outrage, calling these new works “absurdities,” even crimes, accusing young radicals like Claude Monet of conducting a veritable “war on beauty.”
The young Vincent van Gogh was there that riotous summer. As an aspiring artist himself, one would think that his personal correspondence (he wrote over 800 letters, most to his brother Theo) would be filled with the daily spectacle of Renoir, Degas and other Impressionists painting passers-by on the street and the horrified art community writhing with hostility. Yet not a word. Vincent’s prodigious letter writing mentioned nothing of this cataclysmic clash at the center of the art world.
Why? In short, van Gogh had found God.
Captured by the ascetic spirituality of Thomas à Kempis, van Gogh simply eschewed the worldly trappings and glittering lights of his day. In a sense, Vincent turned dramatically inward. He followed the example of Christ as Kempis saw him, “Withdraw your heart from the love of things visible, and turn yourself to things invisible.”
On this solemn Advent day in December, the Church likewise turns inward as we celebrate the Immaculate Conception. “The angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, and the virgin’s name was Mary. “Hail, full of grace!” he said, “the Lord is with you” (Lk 1:26-28). Though the turbulence of the world swirled around her and the murderous mania of Herod threatened her very life, nothing could disrupt the eternal truth. All the grace and righteousness of God was growing inside her. “Behold, you will conceive in your womb and bear a son, and you shall name him Jesus . . . and he will rule over the house of Jacob forever, and his kingdom will have no end” (Lk 1:31, 33).
Van Gogh, though assailed throughout his life by mental illness and social alienation, kept the Advent hope alive that God was indeed making his presence known through him. He articulated it this way:
There may be a great fire in our soul,
yet no one ever comes to warm himself at it,
and the passers-by only see a wisp of smoke
coming through the chimney, and go along their way.
Look here, now, what must be done?
One must tend the inner fire, have salt in oneself,
Wait patiently yet with much impatience
For the hour when somebody will come
And sit down near it – maybe to stay?
Let him who believes in God
Wait for the hour that will come.
Though the world clamors with cymbals and gongs, though our eyes may not be honed enough to see it, God’s kingdom is growing among us. In Christ, God’s grace has been conceived in us and it is our task, in this blessed Advent season, to “tend that inner fire”. May we wait patiently, as the Blessed Virgin Mary did, for that hour to come when that seed of grace will be born in us. And maybe, just maybe, somebody will come, sit down near the fire of our love, and receive its warmth and light.