Almost 50 years ago

"On January 25, 1959, at the Roman Basilica of Saint Paul outside the Walls, Pope John XXIII announced his intention of convoking a council of the church to open its windows, as he put it, to let in fresh air. The ultimate goal of the council was to be Christian unity. After nearly four years of extensive preparation, the council met in four sessions from October 11, 1962 to December 8, 1965 and was a momentous event not only for the Roman Church but for all of Western Christianity. . .

. . .the Second Vatican Council . . showed the Church of Rome to be not the monolithic monarchy many thought it to be but rather a living body capable of remarkable change, renewal, and renovation--a model for the rest of Christianity. Moreover, the churches of the Reformation, and Lutherans especially, saw in the working and the documents of the council an acceptance of basic principles of the sixteenth-century Reformation:

• the primacy of grace,
• the centrality of Scripture,
• the understanding of the church as the people of God,
• the use of the vernacular language.

It was as if the Lutheran Reformation had made its point at long last. Indeed, some Lutherans observed that the place in the modern world where the principles of the Reformers were most clearly at work was the Roman Church. . ."
Commentary on the Lutheran Book of Worship; Lutheran liturgy in its ecumenical context, by Philip H. Pfatteicher, (Augsburg Fortress, 1990) p. 1

Yes, it certainly was an optimistic time, since even today 50 years later many Lutherans will not worship together or share in Holy Communion with another synod. And there are some of us old time transfers (1976) from other denominations (Church of the Brethren and Presbyterian in our case) who wish someone would close the windows or maybe lower them for a year or two--at least in terms of tinkering with our Sunday service. We were just getting the hang of the LBW (or as we non-liturgical types call it, the green book, which replaced the red book, Service book and hymnal) when the mid-week informal/contemporary service at UALC migrated to a spot on Sunday morning back in the 80s, and now has pretty much taken over. Only a few stubborn old timers who enjoy complex theology in their hymns, a real choir, confession of sins, and creeds show up for the two traditional services (out of 9). However, if you read Pfatteicher's book, LBW really isn't so traditional after all but reflects constant change over two thousand years, beginning with a bunch of rag-tag, frightened Jewish Christians gathering after Jesus' resurrection to follow his instructions, "Take and eat; this is my body given for you. Do this for the remembrance of me."

Unity, social action and the weakened church of Europe

So what was happening to the church in the early 20th century that allowed it to be mowed down like wet grass by the National Socialists? (see previous entry) My grasp of 20th century history is pretty much limited to what I was taught in school or saw in the movies (i.e., FDR was our savior even though he extended the Depression 8 years; we were the good guys in WWII and bad guys in all following wars) and what I lived through. Keep in mind, I was either a humanist or a Democrat most of my adult life, or too busy raising a family, and working toward academic promotion and tenure to pay much attention to anything beyond the campus and home on Abington. Here’s a brief summary of about the first 40 years of the European Lutheran church in the 20th century from History of Lutheranism by Eric W. Gritsch (Fortress, 2002).

1) Ecumenism
2) Doctrine divides, service unites

Now, I realize it was a bit more complicated than that, but the leader of the ecumenical movement and all the cleverly named organizations and conferences that mushroomed (mostly in Europe with some participation of American churches) was a Swedish Lutheran, Nathan Söderblom (January 15, 1866-July 12, 1931). He was a man of deep longing for unity among Christians, a goal to which he devoted his life and studies, while pursuing eastern religions and dabbling in Marxism. Just skipping through the highlights of his life in Chapter 7, "New Ventures, 1918- :

1890 International Student Conference (New Haven)
1901 Young Church Movement, with links to Swedish socialists; studies Persian religion in Paris
1908 Proposal for Christian unity with Anglicans and mission work in India
1912-13 Professor at University of Leipzig, Germany
1914 Appointed archbishop of Sweden; Declaration of Peace and Christian Fellowship
1914 Unity efforts set aside by WWI with focus on helping orphaned German and Austrian children as head of World Alliance of Churches for Promoting International Friendship as a way to unite Christians in social action despite national and doctrinal differences
1917 Manifesto signed by leading clerics of Europe calling for a durable peace;
1917 International Christian conference--hand picked delegates; unity, life in society, international law were the topics
1919 World Alliance International Committee, 60 attendees from 14 countries (Netherlands)
1920 Negotiations for Ecumenical Council/Conference for unity and renewal of society (Geneva)
1925 Universal Conference of the Church of Christ on Life and Work (Stockholm) with six topics: 1) church’s obligation to the world, 2) church and economic and industrial problems, 3) church and social and moral problems, 4) church and the mutual relations of nations, 5) church and Christian education, and 6) methods of practical and organizational cooperation between Christian communions
1927 World Conference on Faith and Order (Lausanne); seven topics many doctrinal on sacraments, gospel, nature of the church--much tension--no vote taken
1930 Received Nobel Prize for peace
1931 Gifford lectures, honoring his work on world religions and the mystical unity of humankind

With his life, the chapter parallels what was happening in Germany to the church (mostly Lutherans, since this is a book about Lutherans) who have been participating all along in these calls for unity, cooperation, and mission to social causes

1932 German Lutherans who support Hitler (Reichskirche) and “heroic piety” call for a revival of inner mission and a platform to fulfill the intentions of the Reformation of the 16th century
1933 Hitler elected during economic crisis with the Jews blamed for all of Europe’s economic woes (i.e., evil, greedy, capitalist CEOs); he promises a new Germany; rise of secularization, churches lose influence; the government coordinates all sectors of public and private life.
1933 The Nazis first affirmed support of religious freedom, except when public security was threatened, and ties with ecumenism in other parts of Europe are halted
1934 German confessing church (bekennende Kirche) putting the gospel first, repudiates the false teachings of the government and many eventually go to prison camps and death.
1937 Second Conference for Faith and Order (Edinburgh)
1937 Conference on Life and Work (Oxford) Hitler barred Germans from attending
1938 German pastors are required to sign a loyalty oath or lose their ministry and salary
1939-1945 (World War II) The rise of German National Socialism (and Italian Fascism) during which the believing churches are suppressed; those who support the government (majority) allowed to continue.
1945 Surviving leaders of the German Confessing church establish Council of the Evangelical Church in Germany

In an effort to save the environment, I think the churches of today could just dust off a few of these documents (if they can find them), especially that one in 1925 with the 6 main topics has a very familiar ring, don't you think? Works for PAJAMA Christians.