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In recent columns you call for a greater "appreciation and understanding" of the different doctrines between and within Roman Catholicism and Protestantism. But given the diversity of doctrines, especially within Protestantism – to wit, the divergence of beliefs regarding the Eucharist or Lord's Supper, as well as many Protestants emphasis on conversion – how do you imagine this possible?
A Roman Catholic theologian and professor of religious studies at Siena College (a Franciscan college in NY), Fr. Dennis D. Tamburello concurs with Calvinist's emphasis on piety, in which the goal is not to know God theoretically or intellectually but to give Him glory and praise as the "fountainhead and source of every good." He applauds Reformed teaching on the centrality of Christ where Calvin wrote in his Institutes, "Christ, when He illumines us into faith by the power of His spirit, at the same time so engrafts us into His body that we become partakers of every good."
Tamburello cites Calvin's teaching on the Sacraments, especially on the Eucharist (or Lord's Supper) as a major contribution. He highlights the fact that Reformed Protestants hold to the "real presence" and not just an empty symbolic remembrance (as many Protestant denominations do) of Christ in communion, and notes that in the Reformed-Roman Catholic joint statement on "The Presence of Christ," both traditions hold to "belief in the Real Presence of Christ in the Eucharist." Of course, there are significant differences here because Reformed Protestants reject the Roman Catholic doctrine of transubstantiation. Nevertheless, Reformed Protestants believe that in receiving the elements of communion, believers are drawn up into the life of Christ by the power of the Holy Spirit and thus our communion with Christ is both spiritual and real.
Lutheran theologian and erstwhile Academic Dean of Concordia Theological Seminary (Fort Wayne, IN), Lawrence Rast wrote that though there are differences between Lutherans and Calvinists, Calvin had a deep and abiding respect for Luther; and even as Calvin pushed the Reformation beyond Luther, Calvin sought to remain authentic to Luther's purpose. Although this did not mean unequivocal agreement with Luther's exegetical or doctrinal conclusions, Rast states they "worked in the same context, and even shared the same road at times."
Retired Episcopal Bishop C. Fitzsimmons Allison credits Calvin in the works of Anglican evangelicals beyond the statement on predestination found in the Thirty-nine Articles of the Church of England. Allison notes the works of Anglicans Augustus M. Toplady who wrote the hymn "Rock of Ages," John Newton, author of "Amazing Grace" and especially the preaching of George Whitefield drew heavily on Reformed theology. But for me the vitality of Reformed teachings lies in the fact that it is an exact and logical theology, warmed by the intensive fires of devotion to the Holy Scriptures. Calvinists zealously proclaim the free grace of God to a world blind to His ineffable glory. Calvinists hold that a Christian's greatest comfort is in knowing that we are not citizens of this world trying to make it into heaven, but rather we are citizens of heaven trying to make it through this world.
Therefore, no one need take any great pain to convert the world to Calvinism. Rather, for those of us (Protestants and Catholics) who love the Word of God and who in it have found Jesus Christ to be the revealer of the Father, we best honor Christ by rendering to Him our complete and UNDIVIDED love, honor and service.