Like dozens of other books published in 2017,
Peter Kreeft’s latest project, Catholics
and Protestants: What Can We Learn from Each Other?, was written to
commemorate the 500th anniversary of the start of the Protestant Reformation.
One of its key components is Jesus’ claim to be the way and the truth and the
life, and his further clarification, “No one comes to the Father except through
me” (John 14:6). Indeed, Kreeft points out that the way, the truth, and the
life correspond to the three deepest human desires: goodness, truth, and
beauty.
The way, the truth, and the
life are the three things we all need the most and therefore desire the most,
deep down. “The way” is goodness; “the truth” is truth; and “the life” is
spiritual life, beauty, bliss, and joy. Goodness, truth, and beauty are the
three essential foods of the soul.[1]
He goes on to point out that goodness, truth and
beauty are the objects of the soul’s three distinctively human powers: the
will, the mind, and the heart. They, in turn, correspond to the three
dimensions in every religion: code, creed, and cult; or works, words, and
worship.
Kreeft makes so much of the triad that it makes
sense to consider this book from that perspective. Kreeft’s tone is irenic
(goodness); his rhetoric is refreshingly clear and bold (truth); his imagery is
delightful (beauty). The strands are so intertwined that it’s difficult and
artificial to isolate them. So I’ll point them out along the way.
One of Kreeft’s qualifications for writing this
book is that he was a Protestant who became a Catholic. He spent his formative
years with his family in the Christian Reformed Church; he received his
undergraduate degree at Calvin College (Grand Rapids, MI) and became a Roman
Catholic as a young adult. He took his M.A. and PhD at Fordham University, and
has taught at Boston College in the Department of Philosophy since 1965.[2]
The first of his books that I read was Heaven:
The Heart’s Deepest Longing (1980), his explication of the argument (for
God) from desire, which C. S. Lewis exploited so beautifully in his writing.
Now in his most recent work, Kreeft promotes
unity among Catholics and Protestants beginning with his subtitle, What Can We Learn from Each Other?
(goodness). His tongue-in-cheek yet perfectly serious kick-in-the-pants
approach in the chapter titled “How Not to
Think About Reunion” is representative of the whole book. He writes that the
biblical evidence for unity “is a solemn, thunder-and-lightning-tinged order
from Almighty God.” Thus, he directs us to stop reading his words for a few minutes to encounter the monumental mandate in the Word (Psalm 133:1; John 17:11;
Romans 15:5-7; 1 Corinthians 1:10-13; 2 Cor. 13:11; Ephesians 3:1-14;
Philippians 1:27; 2:2, 54:2 and 1 Peter 3:8; 4:1). “Do it. Actually do it—now,
before you read another paragraph. Don’t just think about it—do it. . . . And
if you don’t have a Bible, go steal one.”[3]
I was thunderstruck when I read those passages.
As a Baptist pastor I thought of a statement like “Finally, all of you, be
like-minded, be sympathetic, love one another, be compassionate and humble” in
1 Peter 3:8 (NIV) as applicable to the relationships within my own congregation
rather than to all of God’s people everywhere. Now, living into the Catholic
view of the Church, it’s easier to see the grand expectation of unity conveyed
by the Holy Spirit not just by Jesus (John 17:11) but also by the Apostles in
the New Testament letters.
I truly enjoy Kreeft’s unabashed ability to tell
the truth—in stark contrast to our culture's addiction to PC language. Before
Catholics and Protestants can experience freedom that comes from unity, we must
know the truth (John 8:32). This book is chock-full of blatant truth-telling.
For example, I laughed out loud in surprise and
appreciation when Kreeft responded to the question “What Happens in Individuals
Who ‘Ecumenize’?”[4]
He sets up his answer by pointing out that we won’t merely enter into polite
discussions, or merely love each other and listen to each other, or merely pray
for each other and with each other, though we should do all of those things.
Those who ecumenize discover something big and new: “Catholics discover the
fire, and Protestants discover the fireplace.”[5] He explains:
Catholics discover the essence
of Evangelical Protestantism; a personal relationship with Jesus Christ as Lord
and Savior. Protestants discover the essence of Catholicism; Christ’s own
visible, tangible Body, both as a living institution with teaching authority
and as a real literal personal presence in the Eucharist.[6]
Kreeft acknowledges that it’s not that these two things are totally
missing on either side. “Yet when Catholics and Protestants meet each other on
the deep level of religious faith, this is what very often happens, because
most Catholics have minimized the fire and most Protestants have minimized the
fireplace.”[7]
As a Christian with experience in both traditions, I heartily agree!
This “Christian Unity for Dummies” gives three
simple and undeniable reasons to work toward unity: Our Lord demands it (John
17:11); the Church teaches it (1 Corinthians 1); and the world needs it. That
third reason needs emphasis. Once again Kreeft pulls no punches, pointing out
that our civilization is dying. “Its humanistic education, its literacy, its
historical memory, its identity, its spirit, its reason for being, its hope,
its ultimate end, the very idea that there is such a thing as an “ultimate
end”, are all dying.” A fractured Church can hardly heal a splintered
civilization.
But this tremendous crisis can
be a tremendous opportunity. If we obey Christ’s “great commission” (Mt 18:28)
to preach the good news, if we show them Christ, we will save not only souls
but also society. When we apply the golden key to the lock, we fill the hole,
we bind up the lacerations. We heal.
That phrase “the golden key” is one reminder of
the beauty in this book. It’s an image Kreeft uses from time to time; and I’m
guessing he has in mind the short Grimm tale by that name[8] as well as the longer
fantasy by George MacDonald.[9]
The Grimm brothers’ version is a paragraph-long story of a poor boy who has to
go out in the cold to fetch wood on a sled. After he finishes, he decides to
build a fire because he is so frozen. While clearing the ground, he finds a
small golden key and reasons that if there is a key there must also be a lock.
So he digs in the ground and finds a little iron chest. He so wants to find the
keyhole, for the box must certainly contain valuable things. Finally he spots a
tiny hole and tries the key. It fits! Now we must wait until the boy has
unlocked the chest and has opened the lid to find out what wonderful things
there are in that little box.
The golden key is Christ Himself.
“Unsurprisingly, the key to ecumenism is the same ‘golden key’ that is the key
to evangelism and, as we will see, to ecclesiology and to hermeneutics—Christ
Himself, His real presence.”[10]
Saint Augustine is a prime example for Catholics and Protestants, for both
groups look to him as a spiritual father. So Kreeft recalls Augustine’s
experience found in his Confessions:
Before Augustine knew Christ, the scriptures were meaningless; “but then later
in his life . . . Christ was present to his soul helping him interpret the
book.” What was the key to Augustine’s understanding the scriptures aright? “He
tells us: he says he ‘saw one Face’.[11] All of scripture’s doors
then opened to him, once he had the golden key.”[12]
When I stumbled onto this treasure in my
favorite bookstore I must have felt like the boy who discovered the golden key.
As I took up and read snippets of the book I felt the adrenaline rush of joy.
My month-long excursion into the hows and whys of Christian unity has been a
grand adventure. There’s only one disappointment: It’s too short!
So my wish for my Catholic and Protestant friends is that they too will find this treasure and read it. Then we can discover and discuss its goodness, truth, and beauty—and learn from one another.
© Stan
Bohall
[1] Peter Kreeft, Catholics and Protestants: What Can We Learn from Each Other? (San
Francisco: Ignatius Press, 2017), 161.
[2] https://en.wikipedia.org/wiki/Peter_Kreeft. Readers can
listen to Kreeft’s account of his conversion at https://www.youtube.com/watch?v=VO2NGGmWBQo.
[11] Augustine, Confessions,
bk. 7, chap. 21 trans. F. J. Sheed, rev.ed. (Indianapolis, Ind.: Hackett,
1993), 124.
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