Writing in First Things (“While We’re At It,” April 2003, pg. 84), Richard John Neuhaus probed issues raised by Keith Forni in Let’s Talk (“The Allure of Catholicity: Latino Lutheran Ministries in the Crosshairs,” Vol.7.2, Christmas 2002). Readers will recall that Forni was responding to an article in the Chicago Sun Times: “Are Lutherans pretending to be Catholic to lure Hispanics?” Neuhaus writes as follows (Copyright © 2003 by the Institute on Religion and Public Life, used by permission):
The Chicago Sun Times prompted something of an ecumenical kerfuffle with a long story under the headline, “Are Lutherans Pretending to be Catholic to Lure Hispanics?” Some Catholic priests think so. Pastor Keith Forni of a congregation that goes by the name of Iglesia Santa Cruz Church protests. Yes, he writes in a Lutheran publication, some Lutheran parishes reaching out to Latinos have holy water at the door, display pictures of Our Lady of Guadalupe, call the pastor “Father,” celebrate a liturgy very much like the Catholic Mass, and downplay the name “Lutheran.” But for Lutherans, or at least for Lutherans who understand themselves to be “evangelical catholics,” such practices can be justified by appeal to the original intention of the Lutheran Reformation. Pr. Forni notes that Luther himself did not intend a church called Lutheran. Yet, as he acknowledges, there is the question of “truth in packaging.” In response to the criticism that it is deceptive for Lutherans—and he mentions Episcopalians as well—working among Hispanics not to prominently display their denominational affiliation, he says, “My nearest Roman Catholic parish is commonly known as ‘Mount Carmel Church’” —without any mention of Catholic or Roman Catholic. Well, yes, but for almost all Hispanics the default position is Catholic. That is to say, a church that does the aforementioned things is assumed by Hispanics to be Catholic. This is not a big deal, except for the people immediately involved. Lutheran and Episcopal outreach to Hispanics is minuscule compared with the work of Pentecostals, who make no secret of the fact that they are not Catholic and are, more often than not, overtly anti-Catholic. But there are interesting questions raised. “Lure” may not be the right word, but there is something sly about trading in mistaken identities. Of course, Lutheran and Episcopal parishes could put their denominational identity front and center, offering themselves as a way of being catholic without really being what almost everybody means by being Catholic. But it is somewhat demeaning to present oneself as a substitute for the Real Thing. I am sympathetic to the Catholic priests who are critical of non-Catholics presenting themselves as Catholics. At the same time, it is good for priests to know how much some Protestants do share with Catholics. The question posed in Chicago and elsewhere is but one of many vexing ambiguities in being a lower-case catholic.
Keith Forni Replies …
By saying that ecumenical Hispanic ministry tensions illustrate yet another of the “vexing ambiguities of being a lower case catholic,” Fr. Neuhaus posits a catholicity of degrees. Do Roman Catholics have a corner on true catholicity? Lutheran pastors in Latino contexts have been serving parish ministries for decades with catholic substance and evangelical spirit. They share the view that Reformation heritage does not require a departure from catholic faith. “Protestant” is not their primary term of self-identification. (Indeed, “protestant-ism” defies exclusive attachment to 16th century Europe. Dynamics of protest are certainly evident even, and especially, within the contemporary U.S. Roman Catholic Church these days.)
Referring to instances of misrepresented or misunderstood denominational identity, Fr. Neuhaus contends that “This is not a big deal, except for the people immediately involved.” But our ecumenical witness has been diminished. The recent Chicago episode has put an area synodical / diocesan covenant to the test. Involved congregations and judicatories would be well served by having the covenant republished bilingually and circulated widely. It can be a foundation for dialogue and inter-parish prayer services as well as mutual social ministries and church-based community organizing efforts. In addition, it must be noted that tensions such as those highlighted by the August ‘02 Chicago Sun Times and the Jan ‘03 issue of The Lutheran are not limited to Chicagoland Hispanic communities.
A word of credit needs to be given to Latino laity. They have discernment skills and can locate the truth. They relate to our clergy: married or single. They may have un pastor or una pastora. They hear prayers for Lutheran bishops and eagerly anticipate episcopal visits. Latinos active in Lutheran parishes may attend synod assemblies and come home to offer a report on the proceedings.
Why are Latinos coming into Lutheran congregations? I like to think that, at least in part, it is because these are among the communities where the “Gospel is preached in its purity and the holy sacraments are administered according to the Gospel” (Augsburg Confession, Art. VII on The Church). It may also be because their families have gone there for generations (Puerto Rican Lutherans have celebrated their centennial year on the island commonwealth). From various Latin countries of origin, Hispanics find Christian community in Lutheran congregations that, while imperfect, is attractive, nurturing and authentic. They need not check their piety at the door: they may behold an image of the Virgin of Guadalupe in the sanctuary, can count on weekly eucharist and won’t get clobbered if they call the pastor “padre.” They are enriched by a lively tradition of congregational singing and coffee fellowship after misa. For many newcomers, our ecumenical commitments are refreshing. Many of our leaders, both lay and ordained, are committed to neighborhood outreach. Our growing congregations have a lower ratio of laity-to-clergy than most Roman parishes, offering an ease of access to pastoral care. Also, our practice with regard to Holy Baptism and strong traditions of Christian education draw many young parents to our doors as inquirers.
The “While We’re At It” piece in First Things inaccurately portrays the parish I serve, Santa Cruz Lutheran Church. My article in the Christmas ‘02 issue of Let’s Talk noted that our bilingual nature gives rise to varied “identifiers” in the community. In no way do we eschew the word “Lutheran.” To the contrary, “Lutheran” or Luterana is often used in multiple ways given the frequent use of both languages in the outreach materials of this and many Hispanic congregations. And yet, we reserve the right to be popularly known as simply “Iglesia Santa Cruz” just as other congregations may be referenced with or without denominational identity. Latino Lutheran congregations, developed within immigrant and transitional communities, often make use of the facilities of earlier arriving Northern European Lutherans. Current signage will often feature the word “Lutheran” or an identifying logo. Not infrequently, these buildings have “Lutheran” actually chiseled in stone! Even if an isolated pastor were to intentionally try to “trade in mistaken identit[y],” it would be a tough act to sustain.
Fr. Neuhaus asserts that Roman Catholic parishes have “the default position,” that sheer demographics and tradition should make clear to any Hispanic that a church named in an unqualified way and exhibiting familiar elements of Hispanic piety must be (Roman) Catholic. Perhaps this presumably advantaged position within North American culture can be claimed by the Roman Catholic Church for a while longer, although doing so ignores nationwide trends and implies that the Catholic Church has “dibs” on all Latinos.
The plunging “market share,” if you will, of the U.S. Roman Catholic Church has been noted by Fr. Andrew Greeley as being a loss of “catastrophic” proportions. (America, “Defection Among Hispanics – Updated,” Sept. 27, 1997, pg. 12, based on data from the National Opinion Research Center.) Greeley cites the appeal of “native” clergy in non-Roman denominations and the perception that “Protestantism” is viewed as “a path of upward mobility for ambitious Hispanics.”
This is not cause for gloating in our (Lutheran or other non-Roman) congregations. Hispanic population growth is off the charts. An enormous number of Hispanics have no real attachment to a faith community. With their peers of all cultures, Latino youth are increasingly drawn to the lesser gods of materialism and hedonism. The U.S. continues to be a powerful economic magnet, steadily drawing thousands who will risk their lives to cross the border. As one ecumenical colleague once put it, “There’s plenty of ministry for all of us.” As Jesus put it, “The harvest is plentiful, the laborers are few.” Imagine what could happen if Roman Catholics, Lutherans, Episcopalians and others in the one body of Christ were focused together on an upper case imperative from the Lord of the Church: the Great Commission.
