Protestant Gustav Adolf Gedat has undertaken extensive research trips in recent years. In his book (“Was wird aus diesem Afrika?”) he summarizes the results of his observations with the words: “Worlds are fighting for Africa and its millions of black people. The great powers of Islam and Bolshevism are reaching out their hands and want to conquer this continent for their ideas . . . Worlds are wrestling for Africa. The heralds of Christ, however, stand between them and are — in discord.”
But it is not only in missions that deeper-thinking Christians perceive the tragedy inherent in the disunity of various religious confessions. This disunity also has tragic consequences in the cultural world, as there too Christianity feels compelled into a struggle with modern paganism and Bolshevism in its various manifestations. Seeing this fact, the division of Christendom must disquiet every earnest Christian. He must regard the disunity of Christendom as a great affliction and a deep sorrow.
The pain of schism.
This pain concerning the lost unity of Christendom, however, is not new. It has been observable among all good Christians since the days of the Reformation.
Thus speaks the true Christian longing for the unity of Christendom, captivatingly, from the documents of the Council of Trent. At the session on February 26, 1562, the Fathers of the Council issued the following decree: “The Holy Synod desires with all its heart the peace of the Church and fervently implores God for this peace, that all may acknowledge the common Mother of all, who can never forget her children, and that all with one heart and one mouth may praise God the Father and Jesus Christ our Lord. By the mercy of our God and our Lord, we exhort all who are not in ecclesiastical communion with us to reconciliation and peace; we invite them and urge them to come here, that they may conclude with us a covenant of love and a covenant of true peace in one and the same Redeemer. They should yield to the good admonitions of the Holy Spirit and not harden their hearts; provided they do not disregard or reject the call of Mother Church.” And another decree of the Council is formulated thus: “As a tender, solicitous mother, this Holy Council longs and yearns that there should be no divisions among those who bear the Christian name, but rather that among them, as they all confess one God and Redeemer, so also one language, one faith, one mind should prevail. At the same time, placing its trust in God’s mercy, it hopes that they (the Protestants) will return to the one holy and salvific unity of one faith, one hope, and one love.”
Even before this, Pope Pius IV, with heartfelt words, had issued an appeal for the re-establishment of unity. In 1560, he sent the papal chamberlain Franz Commendone and Bishop Delfini with a legation to the representatives of German Catholics and Protestants, and exhorted them for the re-establishment of unity.
On January 5, 156l, the delegation was granted participation in the session of the Protestant princes in Naumburg. Delfini explained to the princes the necessity of a general council and concluded with the words:
“The Pope is greatly concerned about the welfare of the noble German people, therefore, he fraternally invites everyone to consult and decide on what is so urgently needed by all. Protestants must not only be heard, but also given attention in all proper matters. What is good and commendable must be allowed; what must be condemned, that must be cast aside; and, what is so necessary for all, the schism must be ended, the unity of the Church must be re-established. The most comprehensive, most reliable support is at everyone’s disposal. Would the princes not deign to do everything possible to rectify the current regrettable state of affairs, as there are already as many opinions as there are heads and as many confessions of faith as there are doctors.”
Then C o m m e n d o n e took the floor and added further:
“The confusions arising from the religious strife in Germany can either not be resolved at all, or they can only be resolved through a general council. This concerns faith, the salvation of souls. But it also concerns earthly happiness and well-being, for where there is a lack of the Most High, a lack of foundation in religious matters, there thrones crumble and states collapse.”
Spirit of Unity.
It is rooted in the nature of faith that believers, people who love God, must not be enemies because of faith. Despite all contradictions and all spiritual struggles, a certain peace of God must prevail within, over, and among all religious people; a certain secret unity, blessed by God Himself, must reign among them.
“But do not forget that you, along with other confessions, stand on the same Christian foundation, and that despite all external struggle and conflict, a certain peace of God rests upon this common ground, which is built upon this commonality, and which the warring factions must respect and protect and hold in high esteem.”
Of course, it is clear that there cannot be a spirit of unity at any cost. The condition for unity must be absolute truth. With this, all possibilities for unity are given, but also its limits.
Therefore, for the sake of truth, it must be admitted that there are great differences, especially between Catholicism and Protestantism, which penetrate to the very core of Christianity. Where the knowledge of these divergences is lacking, one is tempted to construct false divergences. Such false accusations, however, separate more than a correct, precise understanding of the differences.
By affirming differences, the opportunity, indeed even the necessity, for spiritual clarification and spiritual struggle has also been given. The aim of such a struggle, however, may only be one: to help truth triumph and to unite oneself in truth. An honest, open struggle is therefore already a beautiful step towards reconciliation and is thus more welcome than indifference. It is important, however, that the struggle be waged with dignity, thoroughness, and a genuine interest in Christianity. The struggle itself can thus be approved; only a poor manner of struggle should be condemned.
Thus, the struggle must be conducted with respect for those of other faiths.
It is told about the famous French Cardinal Lavigerie (who died in 1892) that every time he passed by a mosque in his Algerian diocese, he would get out of his carriage and walk — out of reverence for God, who was worshipped there in error.
With what respect then must we stand before our Protestant brethren, especially when we now see such admirable fidelity to Christ in their ranks. This by no means signifies any vague, confused tolerance. This is not the path to unity; it is not even a by-path to unity. But a common love for Christ unites us. The words valid now are:
“In the meantime, we live in hope, we console ourselves with the conviction that history, or the process of European development, which is simultaneously unfolding before our eyes in the social, political, and ecclesiastical spheres, is a powerful ally and helper for the friends of church unity, and we extend a hand to all Christians on the other side for a common defensive struggle against the destructive, ruinous movements of our time. For the story is truly as V. Radowitz says: ‘Before our eyes, human spirits divide under two banners. On one banner, the name of Jesus Christ, the Son of God, while under the other unite all for whom this name is meaninglessness or a stumbling block.’ (Kirche und Kirchen, Papsttum und Kirchenstaat, XXXII ff.)
Unfortunately, there are still quite a few today who, instead of serving the ideal of rapprochement among all Christians, would prefer to sow bitterness and enmity between denominations. It is regrettable how little such people perceive the common Christian interests, which are currently so greatly endangered by all the upheavals and pagan currents. One should consider that in our days, in the religious sphere, it is much less about Catholicism and Protestantism than about Christianity and paganism. If here and there a Lutheran becomes a Catholic, these “Christians” can completely lose their peace of mind and cannot get angry enough about Catholic propaganda. But if year after year hundreds of people completely alienate themselves from Christianity and fall prey to modern paganism, this gives these “Christians” no reason whatsoever for irritation. This shows, however, how little the true state of Christianity is recognized here.
Anyone who has a true understanding of the situation must admit that in our days, the struggle is much less about Catholicism and Protestantism than it is about Christianity and paganism, and specifically the worst kind of paganism. Therefore, the words of exhortation, expressed by Cardinal Diepenbrock in his time, are still pertinent today:
“Do not poison that grievous wound which for three centuries has pierced the heart of Christendom and every true Christian; do not poison this wound anew through passionate struggle and fierce hatred; do not, in trying to heal it foolishly, scatter the burning brimstone of fanaticism into it, and do not bring forth from the armories of the past the rusted weapons of bitter polemics… Only in peace, only in love, is it possible to understand one another; only in mutual understanding is it possible to achieve unity; only in unity, blessing. . . For this peace, for this union, the Catholic Church prays daily in her most sacred prayers; the noblest spirits have urgently emphasized this, departing from the common foundation of Christianity and and striving to heal this rift through the elimination of misunderstandings and errors. What has not succeeded in past times can, must remain the task of future times. Everything exhorts us to this great work. Look around! A great time is approaching, a new seal is being opened in the book of world history…
Can you gather the fruits of the richly blessed flowing harvest from distant paths into God’s barn, if the reapers attack each other with sickles and strangle each other? Disregard the voices of slander, look to the thousands and thousands of well-wishers and to those who long for truth and peace, who wave the palm of peace, and look, forgetting old hatred and remembering only an even older love, peacefully and clearly into each other’s eyes. Then many a beam will become a splinter, many a speck a blur…
Now it seems that, to an even greater extent than when these words were spoken, the hour has come when Catholics and Protestants should look peacefully and clearly into each other’s eyes, ‘forgetting old hatred, and thinking of an even older love.’ And this is indeed happening, and already many a beam is becoming a splinter and many a speck a blur…
One of the still living writers has compared the work for reunification with the image of the construction of the Gotthard Tunnel. When the workers, after long, arduous work, had drilled the tunnel forward from both sides, they awaited with beating hearts the moment when they would hear the last hammer blows resounding from both sides, to then, with a final assault, bring down the separating layer of earth and extend hands to each other.
Do we not already hear the hammer blows of those who want to find their way to one another? When will that hour of God come, when the Christian people will be one in faith and love, one within the bosom of one Church, “Una Ecclesia,” which is “per totum orbem in multa membra divisa” — divided into many members throughout the whole world? (Cyprian). We do not know. But we do know that with God nothing is impossible.
Church Life, No. 1. January 1939, Volume VII, (1-3).