Showing items filed under “The Rt. Rev. George Sumner”

Communion Matters XI: The Great New Fact

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This is actually a sentence spoken by the great Roman Catholic theologian Karl Rahner in the middle of the 20th century to note the great demographic shift in world Christianity which had already then begun and has accelerated. In our world it is sometimes summarized by the statement that the typical Anglican is African, female, and in her 20’s.  In a scholarly mode, this shift has been noted by the Church historian Philip Jenkins in the best-seller, The Next Christendom, which both looks back to the history of the Churches of the global south in order to look forward to the day, now here, when these Churches will take the lead. (He goes on, I might add, to note that global Christians are no longer far away, but down the street or across the town, which is true for us in the diocese). Recent stats from the Anglican priest/ demographer David Goodhew said that, in the last 50 years, while we in North American have been halved in membership down to 2.5 million, Africa has grown from 7 to 56 million communicants.

You might ask how this came to be, and there are many reasons. Change had, for example, come upon African society in the earlier 20th century, which sometimes opened people to new religious possibilities as well. (For example, in Buganda Christians were called msomi, those who can read, to denote this new, horizon expanding ability).  In some places conversion conformed to the religion of the colonizers, though elsewhere the dynamic was quite different. Features of the Christian faith like healing or the ‘communion of the saints’ aligned to traditional belief, but directed to a new Lord.

However I would also like to stress that ancient features of conversion proved decisive as well, for example martyrdom (for example again Uganda). And in my own experience, quite simply, the practice of witnessing to neighbors, continually, is crucial. There is no reason we cannot follow the example of global brothers and sisters! 

+GRS

Communion Matters X: The Church as a Culture of Gift

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A year ago I heard an excellent sermon by Father JD Brown of our diocese at an ordination. He compared the Church to dominos, which involve a knock-on process, one person to the next. You can trace ‘apostolic successions’ of belief from someone to someone else to you to a person you influenced, often a kind of ‘5 degrees of separation’ network. The Church is better thought of as a process, a living interaction, a giving and receiving, than as an entity of a more static kind.

This idea of an on-going process of giving and receiving, of traditio, which literally means ‘handing over’, connects to other aspects of our faith.  The concept of grace is equally based on the gift, which anthropologists see as the central feature of many traditional societies. (This idea lives on in family in our culture, which is not (we hope) best understood as the transfer of goods and services.  Grace is freely given, and we are defined first of all as recipients. And of course all of this is dependent on Jesus, and his ‘being handed over’ to death and resurrection. 

It is easy, but misleading, to think of communion as a thing, something we a have or don’t, say with the Methodists or Roman Catholics (though the question of whom we can share Holy Communion with is a relevant and complicated question).  Rather communion is being in a relation of covenant in which we are committed to give and receive in our common life.  (If you want a deep meditation on this theme, read the great Orthodox bishop and theologian John Zizioulas’ Being as Communion, which extrapolated from the nature of the Church to that of human existence as a whole).  If I may move to a Spanish idiom for a moment, vivir is naturally compartir, something we do with others inherently.

What kind of giving and receiving is the Church? It is the handing on of teaching and example from one generation to another in a parish, or the giving and receiving of compassion on the face of suffering, or even of discipline and exhortation when things get off the rails.  But at a more macro-level, it is giving and receiving from one place to another, one generation to another, across time and space. This helps us to give language to the kind of process that we mentioned in our meditation of Newbigin. The Church of one culture gives its discernment, of recognition or questioning, to another. At the same time, since the collection for the saints in Jerusalem, it gives and receives monetary help, its testimony of persecution, its music and art, its lament and complaint at injustice, etc.  As this happens, the Church is being brought into being, in the exchange, in the wake of the gift of grace,.

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Complete the Race (II Timothy 4:17)

At the end of our vacation we find ourselves in Chicago for its Marathon weekend (the fastest, I have read this morning, perhaps because it is cool and relatively level). Marathons offer many good things. You can see world-class athletes from places like Ethiopia and Kenya. There is a feel of fiesta with signs by family members, getups by some for-fun runners, and food for sale.

But as I looked out my hotel window at 7:30 a.m., I watched the race of competitors who have lost legs or their use. Wheeling vehicles by arm for 26 miles means serious fitness and determination.

Those competitors were to me, this morning, a symbol of the Church too. For each is wounded. The larger family cheers them on. Each by grace has risen up to run the race. Ahead is the goal, the prize, the welcome home. We find the companionship of Jesus the Lord, there, and along the route too.

Amen.

GRS