Ecumenical Dialogues between Roman Catholic Church and Baptist World Alliance

        There were two rounds of Roman Catholic-Baptist dialogue sponsored by the Pontifical Council for Promoting Christian Unity on the Catholic side and the Baptist World Alliance (through its Commission on Doctrine and Interchurch Cooperation) on the Baptist side. The first round (1984-1988) bearing the theme of “Christian Witness in Today’s World” was co-chaired by Bishop Bede Heather (Catholic) and Dr. David Shannon (Baptist), together with a group of 14 other participants (Baptist-Catholic 1^st Round Dialogue, Preface). The second round (2006-2010) bearing the theme of “The Word of God in the Life of the Church” was co-chaired by Bishop Arthur Serratelli (Catholic) and Professor Paul S. Fiddes (Baptist). A report was published at the end of each of the two rounds of dialogue to facilitate wider discussions in the two communities. However, the reports have not yet been officially endorsed by the Catholic Church or the Baptist World Alliance as authoritative declarations (Baptist-Catholic 2^nd Round Dialogue, Preface).

        The first round of dialogue produced common statements on (a) the joint witness to Christ as “the revelation of God and the sole mediator between God and humankind” (1^st Round Dialogue 5); (b) “the call to conversion” (1^st Round Dialogue 13) in becoming a disciple of Jesus; (c) the Church as the “koinonia of the Spirit” (1^st Round Dialogue 19), “the ground of every dimension of the church’s life” (1^st Round Dialogue 22) for participating in the communion of the life of the Holy Trinity and with other members of the Body of Christ; and (d) “witness in the world” (1^st Round Dialogue 24) in following the Lord’s command to proclaim to the Gospel to all nations. Both parties also acknowledged that “proselytism” in its negative sense should be avoided as “division and religious strife between Christian bodies can be such a scandal that non-believers may not be attracted to the Gospel” (1^st Round Dialogue 37). Moreover, the dialogue parties identified a few areas requiring further exploration, namely, “Theological Authority and Method” (1^st Round Dialogue 45); “The shape of Koinonia” (1^st Round Dialogue 48); “Relationship between Faith, Baptism, and Christian witness” (1^st Round Dialogue 49); “Clarification of key terms” (e.g., “evangelization” vs “evangelism”) (1^st Round Dialogue 52-53); “The place of Mary in faith and practice” (1^st Round Dialogue 56); and “Concrete ways to offer a common witness to the Gospel” (1^st Round Dialogue 58). It is noted that “(i)n the context of world-wide Catholic-Baptist relations, the report (of the1^st round of dialogue) is only the beginning of the beginning, the first planks on that bridge which one prays can reach across the deep gulf that has been separating the two Christian Communions” (Stransky, “Comments on the Baptist-Catholic 1^st Round Dialogue” III).

        The second round of dialogue took up most of the above areas requiring further exploration except that there was not enough time in the last session to discuss “challenges in ethics, mission and evangelism that face (the) two Christian communions today” (Baptist-Catholic 2^nd Round Dialogue 2). Both parties agree that “One God exists from eternity in a life of relationship, in a communion (koinonia) of three Persons, Father, Son and Holy Spirit” (2^nd Round Dialogue 7), whereas the Church is “a koinonia (‘communion’, ‘participation’ or ‘fellowship’), which is grounded in the koinonia of the triune God” (2^nd Round Dialogue 11). This communion is both visible and invisible, as such “(l)ocal churches must be in visible and not only spiritual communion with each other, or else communion will lack fullness” (2^nd Round Dialogue 23). For Catholics, this visible Church is realized and “subsists in the Catholic Church, governed by the Successor of Peter and by the Bishops in communion with him” (2^nd Round Dialogue 24). Yet, “many elements of the church (elementa Ecclesiae) can be found, characterized by sanctification and truth,” outside this visible structure of the Catholic Church. These communities or churches that are outside the visible structure “share in the koinonia of the Trinity, in spite of separation they cannot be out of communion, but share a degree of communion” (2^nd Round Dialogue 24). As for the Baptists, the visible Church is realized in the local church as well as the “(c)ommunion between churches made visible in associations and unions of (local) churches” (2^nd Round Dialogue 25).

        Regarding the authority of Christ in Scripture and Tradition, both parties affirm that “(t)he Bible is the divinely-authorized written norm for faith and practice, but this normativity of Scripture is principally located in the worship of the church, from which its life and mission grows” (2^nd Round Dialogue 37). “God is the author of Sacred Scripture” (2^nd Round Dialogue 41), while “Baptists exclude from the canon of the Old Testament the deutero-canonical books included in the Septuagint and Vulgate versions” (2^nd Round Dialogue 45). The two parties also agree that “(t)he Bible is the written embodiment of a living tradition (paradosis) which is handed down through the work of the Holy Spirit in the midst of the people of God” (2^nd Round Dialogue 56), and that the Scripture and living tradition “should not be considered as two separate and unrelated sources, but as two streams flowing together which issue from the same source, the self-revelation of the triune God in Christ” (2^nd Round Dialogue 58). Yet, Catholics and Baptists have different views on the teaching authority of the Scripture. “Catholics maintain that the Bible as a whole is authoritatively interpreted by the official teaching office of the church (magisterium) as exercised by the bishops in communion with the Bishop of Rome,” while “Baptists maintain that a local congregation of believers has the responsibility and freedom to interpret the Bible under the rule of Christ and the guidance of the Holy Spirit” (2^nd Round Dialogue 61). Yet, Dei Verbum of Vatican II provides a certain degree of convergence in the dialogue of the two parties:

For Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit, while sacred tradition takes the word of God entrusted by Christ the Lord and the Holy Spirit to the Apostles, and hands it on to their successors in its full purity, so that led by the light of the Spirit of truth, they may in proclaiming it preserve this word of God faithfully, explain it, and make it more widely known (Dei Verbum 9).

Thus, Tradition “hands on the Word of God, but is not the Word of God,” and it is the “dynamic process of transmission, preserving, expounding and spreading abroad the Word of God” (2^nd Round Dialogue 62). However, Baptists find it difficult to accept that “it is not from Sacred Scripture alone that the Church draws her certainty about everything which has been revealed … both sacred tradition and Sacred Scripture are to be accepted and venerated with the same sense of loyalty and reverence” (Dei Verbum 9).

        Sacraments, or normally called ordinances by Baptists, are “signs through which God acts, visible signs of invisible grace or divine blessing” (2^nd Round Dialogue 73). Both parties consider that the two sacraments/ordinances “Baptism and the Eucharist/Lord’s Supper are central to the life of the church” (2^nd Round Dialogue 83). They affirm that baptism brings Christians “more deeply into the communion of the triune God, and we share in the life, death, and resurrection of Christ” (2^nd Round Dialogue 93). It is to be administered once in the name of the Father, and of the Son and of the Holy Spirit (2^nd Round Dialogue 107) for the forgiveness of sins (2^nd Round Dialogue 113). Yet, many Baptists consider “baptism to be a sign of the benefits of salvation that have already been received” (2^nd Round Dialogue 95). And since faith is required for baptism, only “those persons who are already believing disciples” will be baptized and infant baptism is not practiced (2^nd Round Dialogue 99-100). As for the Eucharist/Lord’s Supper, it is celebrated “in obedience to Jesus’ command, ‘Do this in memory of me’ (1 Corinthians 11:24, Luke 22:19)” (2^nd Round Dialogue 116). It “remembers, celebrates and participates (anamnesis) in the death and resurrection of the Son; and it calls upon the Holy Spirit (epiclesis) to make the presence of Christ real to his disciples” (2^nd Round Dialogue 121). However, Baptists do not agree with the sacrificial nature of the rite. Neither do they consider that the minister is “asking for the Holy Spirit to transform the substance of the bread and wine” (2^nd Round Dialogue 124) into the Body and Blood of Christ as believed by Catholics. They would prefer to call the Eucharist/Lord’s Supper as a “sacrifice of thanksgiving (eucharistia)” (2^nd Round Dialogue 124). Contrary to the Catholic practice, “Baptists dispose of the remaining bread and wine reverently, remembering that they have been set apart for use in worship … (yet,) they do not find any meaning in reserving the bread” (2^nd Round Dialogue 128).

        As for the position of Mary in the Church, both parties affirm that she “belongs to the Jewish People and may be called ‘Daughter of Israel’” (2^nd Round Dialogue 135). She has a “significant place in the New Testament. She was a witness to the saving acts of Christ from his conception and birth to his death and the giving of the Holy Spirit after his resurrection” (2^nd Round Dialogue 133). While both parties believe in the virginal conception of Mary by the Holy Spirit, Baptists find no clear evidence in the Scripture to affirm Mary’s perpetual virginity (2^nd Round Dialogue 142). Neither are they convinced that Mary was sinless and with the Catholic dogmas of Immaculate Conception (2^nd Round Dialogue 148) and Assumption (2^nd Round Dialogue 149). Yet, Baptists, like Catholics agree that “Mary is a model of discipleship in faithful listening and obedience to God’s Word. Ordinary Christians are in solidarity with her as the first New Testament disciple” (2^nd Round Dialogue 150). They “prefer to think that Mary, as a model disciple, is a representative figure of the church, rather than ‘mother of the Church’” (2^nd Round Dialogue 155). They can pray with Mary and all saints to God through the intercession of Christ the only mediator, but will refrain from praying to Mary, asking for her intercession, fearing that would “detract from the unique glory and intercession of Christ” (2^nd Round Dialogue 158).

        Both parties affirm that “Christ is the head of the church, her founder, creator and cornerstone. The church owes her whole existence to Christ and he continues to be her ‘shepherd and guardian (episkopos)’ (1 Peter 2:25)” (2^nd Round Dialogue 162). “Episkope (oversight) is a gift of Christ to the church to enable the ministry of the whole people of God” (2^nd Round Dialogue 165). For Catholics, episkope is “exercised by bishops who are ordained in apostolic succession” (2^nd Round Dialogue 164). Bishops receive “the fullness of the sacrament of orders … through episcopal consecration” (2^nd Round Dialogue 165), and they have “by divine institution taken the place of the apostles as pastors of the Church” (2^nd Round Dialogue 166). On the other hand, Baptists speak of “communal episkope” whereby “the whole community (is) to ‘watch over one another in love’” as well as “personal episkope” whereby “those called and appointed (are) to ‘watch over’ the community or to ‘watch for their souls’” (2^nd Round Dialogue 167). For the latter, they have a “two-fold” ministry of “elder or bishop (presbuteroi and episkopoi)” together with “diakonoi” (for the two offices of pastor and deacon) (2^nd Round Dialogue 171). This is different from the threefold ministry of bishop-presbyter-deacon of the Catholic Church. Moreover, while Baptists do see the two-fold” ministry “inheriting the role of apostolic ministry through their faithful witness to the word of God in word and sacrament/ordinance,” continuity of the apostolic tradition lies not solely on them but “in the whole church and its ministry in its faithful witness to the Gospel” (2^nd Round Dialogue 171). On the other hand, the Catholic Church teaches that bishops “govern the particular Churches assigned to them” (CCC 894) and “their authority must be exercised in communion with the whole Church under the guidance of the Pope” (CCC 895). While some Baptists may see the benefit as a universal ministry of episcope, whether this role is to be “embodied in the Pope” as the “continuing Petrine Ministry” (after the death of Peter as one of the major leaders of the Church) is very doubtful to them (2^nd Round Dialogue 198). For this contentious issue to be considered further, it would perhaps be useful for Baptists “to make formal responses to John Paul II’s invitation in Ut unum sint to consider ways in which a ministry of unity might be exercised so as to be acceptable to other Christians in the new ecumenical situation” (2^nd Round Dialogue 204).

        It is clear that the Catholic dialogue party has adhered to the Catholic principles of ecumenism in the Catholic-Baptist dialogue. They “hold the firm conviction that the one Church of Christ subsists in the Catholic Church ‘which is governed by the successor of Peter and by the Bishops in communion with him’” (“Directory of Ecumenism” 17). On the other hand, despite the significant difference in understanding on ministry and apostolic succession, they made an appeal to the Baptists to make formal responses to Pope John Paul II’s invitation in Ut unum sint in search of the unity as desired by Christ, with “the hope that the prayer of Jesus ‘that they all may be one’ will be fully realized” (“Directory of Ecumenism” 9). The sacrament of Baptism has been discussed in-depth in the dialogue. The similarities and differences were highlighted. Although a common statement on the mutual recognition of baptisms is not yet formulated, the discussions act as a good basis for further exploration in this area so as to “arrive as closely as possible at an agreement about its significance and valid celebration” (“Directory of Ecumenism” 93). Moreover, the differences in understanding on the Eucharist/Lord’s Supper were highlighted. As compared to some Protestant communities (e.g., Anglicans and Lutherans), the difference between Catholics and Baptists (e.g., on the real presence of Christ in the Eucharist) on the doctrine of Eucharist appears to be more significant. Yet, the dialogue is in line the Catholic principle of ecumenism that “(s)erious attention must always be given to what has been said concerning the recognition of the real differences of doctrine which exist, as well as to the teaching and discipline of the Catholic Church concerning sacramental sharing” (“Directory of Ecumenism” 114). It can be seen from the dialogue that both parties are sincere in exchanging ideas and gifts as guided by “authentic love and truth” of the Spirit “on an equal footing” (“Directory of Ecumenism” 172). For example, the dialogue enables a growing understanding on the role and discipleship of Mary in the Scripture and the salvation history as well as addressing the worry of Baptists on the possible exaggerated veneration of Mary that may obscure the mediating role of Christ. Hopefully, future Catholic-Baptist dialogue will build on the common grounds and bear more fruits on Christian unity. Further discussions on “ethical issues, including justice, peace and the sanctity of life,” as well as “issues of gospel and inculturation, together with the urgent problem of religious liberty” are envisaged (2^nd Round Dialogue 211). Such discussions are expected to contribute to “a just appreciation of the dignity of the human person, the promotion of the blessings of peace, the application of Gospel principles to social life, and advancement of the arts and science in a Christian spirit” (“Directory of Ecumenism” 211).

Works Cited

Catechism of the Catholic Church (CCC). New York: Doubleday, 1995. Print.

"Dei Verbum." Vatican, n.d. Web. 10 Dec. 2016. 

Pontifical Council for Promoting Christian Unity. "Directory for the Application of Principles and Norms on Ecumenism." Vatican, n.d. Web. 10 Dec. 2016. 

Pontifical Council for Promoting Christian Unity, and Baptist World Alliance. "Baptist Roman Catholic International Conversations (1984-1988)." Vatican, n.d. Web. 10 Dec. 2016. 

---. "The Word of God in the Life of the Church - A Report of International Conversations between The Catholic Church and the Baptist World Alliance 2006-2010." Vatican, n.d. Web. 10 Dec. 2016. 

Stransky, Thomas F. "Comment on Summons to Witness to Christ in Today`s World; a Report on Baptist Roman Catholic Conversations." Vatican, n.d. Web. 10 Dec. 2016.