V. WE WITNESS TOGETHERThe question of Christian witness unavoidably returns us to points of serious tension between Evangelicals and Catholics. Bearing witness to the saving power of Jesus Christ and his will for our lives is an integral part of Christian discipleship. The achievement of good will and cooperation between Evangelicals and Catholics must not be at the price of the urgency and clarity of Christian witness to the Gospel. At the same time, and as noted earlier, Our Lord has made clear that the evidence of love among his disciples is an integral part of that Christian witness. Today, in this country and elsewhere, Evangelicals and Catholics attempt to win "converts" from one another's folds. In some ways, this is perfectly understandable and perhaps inevitable. In many instances, however, such efforts at recruitment undermine the Christian mission by which we are bound by God's Word and to which we have recommitted ourselves in this statement. It should be clearly understood between Catholics and Evangelicals that Christian witness is of necessity aimed at conversion. Authentic conversion is -- in its beginning, in its end, and all along the way -- conversion to God in Christ by the power of the Spirit. In this connection, we embrace as our own the explanation of the Baptist-Roman Catholic International Conversation (1988): Conversion is turning away from all that is opposed to God, contrary to Christ's teaching, and turning to God, to Christ, the Son, through the work of the Holy Spirit. It entails a turning from the self-centeredness of sin to faith in Christ as Lord and Savior. Conversion is a passing from one way of life to another new one, marked with the newness of Christ. It is a continuing process so that the whole life of a Christian should be a passage from death to life, from error to truth, from sin to grace. Our life in Christ demands continual growth in God's grace. Conversion is personal but not private. Individuals respond in faith to God's call but faith comes from hearing the proclamation of the word of God and is to be expressed in the life together in Christ that is the Church. By preaching, teaching, and life example, Christians witness to Christians and non-Christians alike. We seek and pray for the conversion of others, even as we recognize our own continuing need to be fully converted. As we strive to make Christian faith and life -- our own and that of others -ever more intentional rather than nominal, ever more committed rather than apathetic, we also recognize the different forms that authentic discipleship can take. As is evident in the two thousand year history of the church, and in our contemporary experience, there are different ways of being Christian, and some of these ways are distinctively marked by communal patterns of worship, piety, and catechesis. That we are all to be one does not mean that we are all to be identical in our way of following the one Christ. Such distinctive patterns of discipleship, it should be noted, are amply evident within the communion of the Catholic Church as well as within the many worlds of Evangelical Protestantism. It is understandable that Christians who bear witness to the Gospel try to persuade others that their communities and traditions are more fully in accord with the Gospel. There is a necessary distinction between evangelizing and what is today commonly called proselytizing or "sheep stealing." We condemn the practice of recruiting people from another community for purposes of denominational or institutional aggrandizement. At the same time, our commitment to full religious freedom compels us to defend the legal freedom to proselytize even as we call upon Christians to refrain from such activity. Three observations are in order in connection with proselytizing. First, as much as we might believe one community is more fully in accord with the Gospel than another, we as Evangelicals and Catholics affirm that opportunity and means for growth in Christian discipleship are available in our several communities. Second, the decision of the committed Christian with respect to his communal allegiance and participation must be assiduously respected. Third, in view of the large number of non-Christians in the world and the enormous challenge of our common evangelistic task, it is neither theologically legitimate nor a prudent use of resources for one Christian community to proselytize among active adherents of another Christian community. Christian witness must always be made in a spirit of love and humility. It must not deny but must readily accord to everyone the full freedom to discern and decide what is God's will for his life. Witness that is in service to the truth is in service to such freedom. Any form of coercion -physical, psychological, legal, economic -- corrupts Christian witness and is to be unqualifiedly rejected. Similarly, bearing false witness against other persons and communities, or casting unjust and uncharitable suspicions upon them, is incompatible with the Gospel. Also to be rejected is the practice of comparing the strengths and ideals of one community with the weaknesses and failures of an other. In describing the teaching and practices of other Christians, we must strive do so in a way that they would recognize as fair and accurate. In considering the many corruptions of Christian witness, we, Evangelicals and Catholics, confess that we have sinned against one another and against God. We most earnestly ask the forgiveness of God and one another, and pray for the grace to amend our own lives and that of our communities. Repentance and amendment of life do not dissolve remaining differences between us. In the context of evangelization and "reevangelization," we encounter a major difference in our understanding of the relationship between baptism and the new birth in Christ. For Catholics, all who are validly baptized are born again and are truly, however imperfectly, in communion with Christ. That baptismal grace is to be continuingly reawakened and revivified through conversion. For most Evangelicals, but not all, the experience of conversion is to be followed by baptism as a sign of new birth. For Catholics, all the baptized are already members of the church, however dormant their faith and life; for many Evangelicals, the new birth requires baptismal initiation into the community of the born again. These differing beliefs about the relationship between baptism, new birth, and membership in the church should be honestly presented to the Christian who has undergone conversion. But again, his decision regarding communal allegiance and participation must be assiduously respected. There are, then, differences between us that cannot be resolved here. But on this we are resolved: All authentic witness must be aimed at conversion to God in Christ by the power of the Spirit. Those converted -- whether understood as having received the new birth for the first time or as having experienced the reawakening of the new birth originally bestowed in the sacrament of baptism -- must be given full freedom and respect as they discern and decide the community in which they will live their new life in Christ. In such discernment and decision, they are ultimately responsible to God, and we dare not interfere with the exercise of that responsibility. Also in our differences and disagreements, we Evangelicals and Catholics commend one another to God "who by the power at work within us is able to do far more abundantly than all that we ask or think." (Ephesians 3) In this discussion of witnessing together we have touched on difficult and long standing problems. The difficulties must not be permitted to overshadow the truths on which we are, by the grace of God, in firm agreement. As we grow in mutual understanding and trust, it is our hope that our efforts to evangelize will not jeopardize but will reinforce our devotion to the common tasks to which we have pledged ourselves in this statement.
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