Maybe we should look at this through the mysticism of John Paul II. We may find that we’re not being asked to give up our faith, to go deeper into it.
This was a man who saw everything through the eyes of prayer. As he prayed he realized some things that had never been considered. Their newness is what may appear shocking to some people. But in reality, what he wrote and said about the Church is what he claimed to be revealed to him by the Holy Spirit during his hours of contemplative prayer. We cannot deny that the Holy Spirit does reveal great mysteries and truths to the mystics.
For more than two decades we were blessed with a Pontiff who was a mystic. His biographers attest to this as do his closest friends, including Pope Benedict himself.
As to what he says regarding other faith communities, granted that it’s new to our ears; but it is not in conflict with what other popes have said. What seems to have happened, according to John Paul’s biographers, is that through mystical contemplation he saw a meaning of “Church” and “unity” that his predecessors had not seen, but that they would not disagree with if they had.
John Paul, much like St. Francis of Assisi, saw the Church as the mother of all people. He takes from this vision the fact that a good mother never abandons her children, even if they leave her. A good mother always finds a way to bring her children back. A good mother always finds a way to maintain the bond between her and her children. Ultimately, what he drew from his life of prayer was very much the same as what St. Francis discovered through his own life of prayer.
When Francis was praying he heard Christ’s voice telling him, “Go repair my Church. Can’t you see that’s it’s falling into ruin.” It wasn’t a question, it was a command. But Francis did not take that command in the negative and begin to attack everything that was wrong with the Church or that was in ruins in the Church. He understood that command in the positive. The Church must be loved and saved. Thus he set out for Rome to present his plan for the Church’s healing to Pope Innocent III.
Francis plan seemed very radical to Pope Innocent III, very much like John Paul’s plan may seem very radical to us today. But as St. Teresa of Avila said, “Saints never make sense. That’s why I prefer scholars.” Look who’s talking, right!
John Paul sees that the divisions among people of faith are hurting the Mystical Body, much the same way that Francis saw the divisions of his time hurting the Mystical Body. Like Francis, the Holy Spirit guided John Paul to look at the word “Church” and ask himself, “What does it really mean?” He arrives at the conclusion that it means a mother with children who are loved by the same Father and who share the life of the same Father, but have drifted in different directions.
So John Paul presses forward with this vision of the Church as mother in mind. This is a mother who is out to rescue her children at all costs. She must show her children that they are still sons and daughters of the same Father. They still have his life in them.
So, when John Paul writes about the Reformation communities having Catholic elements to them and that the Spirit of Christ uses those as a means to salvation, this is what he is doing. He’s pointing out to Catholics and to these communities that they are still sons and daughters of the Church, even if they have run away from home, because they cannot deny their spiritual heritage. He points to some of the elements that are still present among them: scripture, acceptance of Christ as Lord and God, faith in redemption, prayer, some sacraments, some regard or even love for Mary, and even martyrdom for the faith.
In this regard, John Paul imitates St. Dominic who founded an Order of Preachers to teach the unbelievers and the heretics of his time that Christ was still with them and to invite them back to dialogue with their mother for the sake of settling their differences. St. Dominic never promised that the Church would give up its faith. He never said that there was salvation outside the Church. What he did preach to the unbelievers of his time is that even though they had run away from their mother, they were still part of her. Even a child who is given up for adoption or who runs away from home, cannot cut off his genetic connection with the birth mother.
So too, John Paul picks up on the same theme as St. Dominic. He reminds all Christians, Catholic and Reformation Christians, that their Catholic genes are still intact. The proof is that even though they have denied such elements as Holy Orders, the Papacy, Marian doctrines, devotion to saints, the Sacrament of Reconciliation and other elements, they still have their faith in Christ as the God-Man and Messiah. They still have their faith in the Trinity. They still have their faith in the Scriptures. They still have their faith in power of prayer. They still believe in practice of virtue. They still have a desire to be united with Christ through their imperfect communion service. Like Dominic, John Paul also has the same vision from the Holy Spirit, that all of these things that they still have are not a result of their separation from the Church. On the contrary, they are remnants of their Catholic heritage.
In fact, John Paul arrives at the conclusion that these Christians do have the Spirit of Christ. It is the spirit of Christ that unites them to the Church, even though the union is less than perfect, because they have missing elements. However, what he does bring to the table that is Good News, that the Reformation Christians have a connection to salvation. This is something to be celebrated.
Even while we await a full communion between all people, it is Good News to know that God’s mercy has not abandoned those who are not in full communion with the Church.
JR
