Christian Unity (the book) - The Maranatha Community

Horton Davies 137 points out in his treatment of ‘the theology of initiation’ thata change is occurring today in how many churches see baptism, infant or adult.Before the 20 th Century the churches were severely separated by holding topaedo- or credo-baptism, yet today we can have such unions as that of theUnited Reformed Church and the Churches of Christ which have found a modusvivendi 138 in the case of baptism, the United Reformed Church being paedobaptistand the Churches of Christ credo-baptist.Davies points out that both the Anglican and the Roman Catholic Churcheshave been rethinking the purpose and meaning of infant baptism. It is clearthat in the early Church baptism as an initiatory rite was taken very seriously,with a long preparation period for the catechumens. Davies comments thatthe modern requirements for baptism seem, by contrast with the early church,casual and appallingly minimal. He writes:‘It is the Eastern Orthodox Churches alone which have retained most ofthe tradition of the 4 th Century theologians and thus they provide a modelfor today which the Roman Catholic Church, in restoring thecatechumenate, and the Anglican Church in admitting children to HolyCommunion, are imitating.’ 139Often the chief value of consultations such as Faith and Order and ARCIC isnot to get positions to give in to each other, but to understand each other.Such understanding often paves the way for fellowship previously thoughtimpossible. This spirit of genuine searching for theological understanding ofeach other’s positions ought to be sustained and expanded across allChristian denominations.However, ARCIC’s purpose was to work towards the visible union of the twoCommunions under a common Papal headship and this would be unacceptableto most Evangelicals in the Anglican Church. The kind of ecumenism which thisbook advocates does not envisage that kind of attempt at unity, believing itwould lead to further division of the Church.137Davies, Horton, Worship and Theology in England, Book 111, Vol V1, Crisis andCertainty, Ch 11, The Theology of Initiation.138Modus vivendi. A Latin phrase signifying an agreement between those whose opinionsdiffer, such that they agree a way of relating while still recognising that they disagree.139Davies, Horton, Worship and Theology in England, Book 111, Vol V1, Crisis andCertainty, Ch 11, The Theology of Initiation, p 33.Page 154