(This is a paper I wrote during Seminary and presented at the Biannual Baptist Association of Philosophy Teachers in 2014)
The
differences between radical reformation and Episcopal based churches
are overwhelming.
In this paper I will elaborate on one particular difference between
them and defend a “conservative” radical view against the
Episcopal.
The particular difference in question is Apostolic Succession, or
rather the necessity of the traditional understanding and praxis of
Apostolic Succession. It is my goal to provide a theological case or
justification for the non-necessity of traditional episcopal
succession and a positive case for a minimal non-exhaustive church
form. In other words rather than arguing textually or historically it
is my goal to make a theological case based upon the nature of the
current dispensation for the more radical view. There is not space to
treat the three major episcopal traditions as well as their
idiosyncratic spinoffs low church Anglicanism, Lutheranism, and
Methodism in all of their richness and fullness. Nor is there space
to treat the Calvinist traditions or even lower churches like Quakers
or Moravians. The reason for this is that the conservative radical
need not defeat every argument, biblical, historical or otherwise if
he can provide a substantial theological case against the necessity
of Apostolic Succession and indeed any exhaustive normativity for the
functioning of the church. The substantial theological case I want to
make is that adherence to the Apostolic Preaching is fundamentally
pre-millennial in eschatology and ecclesiology, and that
pre-millennial eschatology and ecclesiology is incompatible with the
ecclesiology of traditional Apostolic Succession.
First
I want to make clear my presuppositions and influences. I have spent
my life living across borders and continents. I have seen,
experienced, and known God’s people in many places and settings.
And what I have seen is that the streams of life being manifested in
the various churches are not only different but fundamentally
different. Some post-modern religious theorists would have us believe
that all the world’s religions are fundamentally the same and
superficially different. But in stark contrast to this ridiculous
reductionism stands the Christian faith. Within her numerous spheres
and denominations we find not superficial difference and fundamental
similitude, but rich and deep differences. Differences in both
fundamentals and so called superficials. This conclusion comes from
my personal experience and reflection as well as reading and
researching different Christian traditions contemporary and ancient.
If this claim is an accurate accounting of the Christian faith then I
take this truth to be possibly the greatest practical and existential
proof for the genuineness of the bodily resurrection of Christ from
the dead and his bodily ascension to the right hand of God. But
whenever anyone says the greatest, we should immediately be
skeptical. I mean to be rhetorically provocative and thereby draw
attention to the serious nature of the claim, I do not mean to be
saying something which I think can be proved with certainty. Because
the state of the church as divided and lacking unity is a strong
candidate for the most oft repeated criticism of God’s people
within and without the church. I used to think that this criticism
was valid. But my theological adventure has finally brought me to the
exact opposite place. I believe that this place is called
pre-millennial.
This
is part of a broader long term project I am calling Inaugurated
Pre-Restorative Teleology, or IPR Ethics for short. This ethical
system is essentially trying to answer the traditional ethical
questions by placing human nature within the context of a robust
pre-millennialism. The reason I chose this highly technical title
rather than simply pre-millennial ethics is because of the baggage
associated with dispensational interpretations of Revelations 20, and
the very imprecise nature of the word millennium. The fundamental
question that dispensationalism
has finally, after decades of revision, been able to provide an
answer to is the eschatological nature of the church. The profundity
of the current partial consensus amongst dispensational theologians
cannot be grasped without this maxim: Eschatology must always precede
ecclesiology. The next step in God’s plan is what defines the
previous step. This seems to me to be necessarily the case. Even
before the fall in some sense God’s kerygma towards pre fallen man
was proleptic.
The negative command given to Adam is not given without reason but
given in light of the future possibility of his death. In other words
God’s self-revealing has always been eschatological. If Adam eats
discriminatingly and avoids the tree singled out as forbidden, God
makes no recourse to his future. In other words if he obeys the one
simple command that God has given the implication is Adam will live
forever.
There
are few statements that find almost universal acceptance within
Christianity, outside of the New Testament and some of the ancient
creeds. But one phrase that I think falls under this narrow category
is the very first question of the Westminster Catechism. “Q.1. What
is the chief end of man? A. Man’s chief end is to glorify God, and
to enjoy him forever.” This rings so clearly as if it were the very
bell of truth because it is only in our teleology that we can
understand our present, only in knowing the destination that we know
how and where to travel. And so despite the aforementioned deep
differences there is agreement within Christianity but it is living
agreement. This is why I take Christian diversity and even Christian
schism to be a sign of the bodily resurrected Christ, not an argument
against Him. Why are the various strands of the Church so different?
For the same reason that there are differences within the synoptic
tradition of the so-called Lord’s prayer: the Lord’s Prayer was
actually being prayed liturgically in the early church.
In all likelihood this means that we don’t have access to the
verbatim prayer that Jesus actually told his disciples to pray almost
two thousand years ago. We have access to something better, the
Spirit led and inspired doxology of those who were present at the
kerygma. A synoptic gospel tradition which has no variances would,
apart from being pedagogically redundant, be more untrustworthy and
worthy of suspicion then the variant yet unified Gospel traditions
that we have today. The differences and idiosyncrasies account for
them being grounded in genuine history and human experience. This is
often seen as a weakness, as if something truly God breathed would be
absolutely monolithic. But God himself is not monolithic, He is three
persons. And post-incarnation He does not even possess one nature but
two. And this is why it seems clear that the primary medium of
theology is not endless tomes of philosophy and exegesis, but rather
prayer and worship in personal communal Christian experience. We
didn’t receive the official secretarial minutes from God’s
kerygma event in Jesus Christ, we received the Holy Spirit led
personal doxological testimony of the Apostles who knew him as the
one who had “the words of eternal life.” What if we had the
actual words of the Lord’s Prayer, would there be less division
within the various churches? No, in fact there would likely be more.
If we had the unmediated kerygma the stakes for interpreting it
correctly would be even higher, but instead God gives us four
doxological interpretations.
I take
this to essentially be the traditional doctrine of lex orandi lex
credendi, the rule of prayer is the rule of faith. This means that we
know God primarily through prayer. It also means that our faith is a
reflection of the way we worship, not the other way around. Here is
one area that the traditional church is miles ahead of the
magisterial evangelical but maybe not the radical evangelical.
My church celebrates the Lord’s Supper every Sunday and on the
“high” liturgical holidays, like Easter and Christmas. The reason
that we began to do this was not because of a particular
interpretation of scripture or reading of church history. No typical
protestant justification could be given for this change. The elders
have admitted to this in a sheepish manner, as if slightly
embarrassed that they can’t give an exegetical argument. We began
celebrating the Lord’s Supper every Sunday because we decided to
try it during lent one year and everyone enjoyed this change so much
that we simply kept celebrating Christ in this manner. But from my
perspective that was theology of the highest order. We acted and the
spirit responded, or the spirit acted and we responded. One way or
another there was a divine and human response going on within the
context of the Christian liturgical community. What does the word
theology literally mean? “Study” of God. If God is alive the best
place to “study” him, that is to know him is wherever He is
revealing himself. If someone were to ask us for a justification
external to our shared history and experience we could not give them
an answer. This has simply become who we are in Jesus Christ. And
without always realizing it this is the very way in which Catholics
and Orthodox do theology. They need not appeal to scripture or to
history to prove their praxis, though they still can and do these
things. But in a very profound way to have a Pope is simply what it
means to be Catholic. The papal defender Fortescue writes this
against Eastern Orthodox and Anglicans using historical arguments
against the Roman Catholic Church:
We
believe in a church that exists and lives all days, even to the end
of the world, guided by Christ, infallible in faith and morals as
long as she exists. We have exactly the same confidence in the divine
guidance of the Church in 1870 as in 451. To be obliged to hark back
some fifteen hundred years, to judge for yourself, according to the
measure of your scholarship, what the documents of that period imply,
would be the end of any confidence in a living authority. It is a far
worse criterion for religion than the old Protestant idea of the
Bible only.
Elsewhere
he writes:
Our
objection is that antiquity as the final standard throws every
article of faith to each man’s private opinion, just as hopelessly
as appeal to the Bible only…the Anglican appeals to antiquity
against the Pope; the Presbyterian appeals to the same antiquity
against any bishops; the Unitarian and nearly all Protestant leaders
in Germany and Holland now appeal against the Trinity…This is as
essentially Protestant, as subjective, as to make each man’s
private judgment of the meaning of Bible texts his final standard…The
Catholic criterion is what the living Church, guided always by God,
teaches today.
And the
current Pope, Benedict XVI, writes this:
The Vatican council represents a condemnation of
papalism just as much as episcopalism. Actually, it characterizes
both doctrines as heresies, and in the place of one dimensional
solutions on the basis of late theological ideas or those of power
politics, it sets the dialectic of the reality already given,
stemming from Christ, a dialectic and a reality that confirm their
obedience to the truth in their very renunciation of a uniform
formula satisfying to the intellect.
In
other words God will be God, and for Catholics God is ruling his
church through the Pope right now with the bishops, councils, and
scripture. The heresy cited isn’t papalism as such, but papalism
set against episcopalism and vice versa. It is not a truth to be
grasped but a kerygma that is experienced doxologically. Does this
mean that the current Pope and Fortescue do not believe that the
papacy can be defended biblically and historically? No they clearly
think it is established by holy tradition and Holy Scripture, but
that is not really the basis of their acceptance just further reasons
that they think the Roman Church is the center of Christian
communion.
Likewise
even though I was raised a low church Baptist evangelical I became a
sacrementalist of some sort when I was baptized. The experience was
so deeply moving, and I was so profoundly changed by it I couldn’t
help but see that God had imparted grace to me through this ritual. I
did not even know what sacramentalism was until several years later,
but upon my discovery I realized this was what I had believed since
baptism.
But it is important to note that I think my experience can be
defended biblically and historically as well, just as my church
thinks that our continual celebration of the Lord’s Supper is
compatible with scripture. It is just that neither my church nor my
person came to these beliefs by reading the Bible but by experiencing
the life of God in worship, which always involves Scripture so the
two are not separated just distinguishable. And we also have not come
to these conclusions for or on behalf of others. I do not think that
the Catholic and Orthodox communions need to do and believe
everything that I do. That is not an admission out of humility and
respect for their venerable communions which have brought so much
light, beauty, and progress to our world. The admission flows from a
genuine conviction that Christ’s reign over the world is
incomplete, that the Holy Spirit is manifesting his presence to the
ends of the earth and insular development and even error will be part
of that story and progress.
It is Christ’s job as our head to lead the church, not mine. And in
light of this and to avoid the problems of private judgment I think
that in general so called “conversion” to a different Christian
communion is a bad idea. Unless truly convicted or led by God to that
change it seems best to me that people stay where they first met
Christ until such time as Christ’s Spirit moves them. The desire to
find The Church, the one where Christ really reigns seems to be a
good God given desire but it is ultimately an unmet desire in this
dispensation. This desire is the very human desire for the eschaton,
for the physical rule and kingdom of the Messiah on the earth.
This
whole line of thought is based on Pannenberg’s distinction between
kerygma and doxology, which I have already been utilizing.
The scriptures as they are in themselves are kerygmatic. They retain
the actions of God in history. The general schema for protestant
theology is that this should be what shapes our doxology. That we
should not deviate from the kerygma in our doxology, but the kerygma
of scripture is a doxology. Pannenberg writes: “In the sense here
intended, doxological statements are statements about God on the
basis of events that have been experienced as having occurred from
him. They speak of the way in which God has shown himself in
specific occurrences.”
And so the events of God’s self-revelation are strict kerygma, but
the passed on kerygma of the Apostles is doxological. In a very real
sense it is their worshipful interpretation of the events which took
place. Likewise Zizioulas
writes:
The
accounts of the Last Supper in the synoptic Gospels make no mention
of the Holy Spirit. They tell of the Supper without trying to bring
out the relationship between this event and the Church. Their witness
as to the role of the Holy Spirit is only negative. It is clear from
these accounts, the disciples present at the Supper could understand
neither its meaning, nor its importance, as demonstrated by their
subsequent conduct. But in the Fourth Gospel, which takes advantage
of the experience of the Church and gives account of the Supper more
properly described as ‘Eucharistic’, the role of the Church is
described so that it becomes clear that the understanding of this
role depends on our understanding of the Eucharistic anamnesis.
The
point demonstrated here is both profound and problematic. While the
Apostle John’s Gospel has always been marked by its theological
robustness the other three Gospels seem to be the more normative
experience of the early church. Zizioulas has this profound insight
that because John’s gospel comes later it is a more lived in, more
liturgical gospel than the Synoptics. This has a very serious danger
to it as well. Is John’s Gospel just more deeply personal and
prayerful or is it actually an Apostolic theology text rather than a
doxological approximation of the literal kerygma events that John
experienced in a way none of the others did? Since Zizioulas is
Eastern Orthodox he views the Eucharistic communion as the thing
which is most central to the church. A recent theological work
expositing his views specifically is titled The
Eucharistic Makes the Church.
In other words if his exposition of John is correct then it bodes
well for the Orthodox communion, it would make them more Johannine
than the rest of us.
And
if Zizioulas’ understanding of the source of the theological depth
of the Johannine Gospel is correct then it also bodes well for his
view of the church because John’s Gospel would be informed by the
prayers and the faith of the church. But John cannot be adding
anything to his personal experience with the kerygma, just
interpreting it more fully with the Holy Spirit and years of
worshipful reflection. Remember this is the Apostle who ended his
gospel by saying “Now there are also many other things that Jesus
did. Were every one of them to be written, I suppose that the world
itself could not contain the books that would be written.”
In other words John couldn’t have been adding anything to the
kerygma because he is omitting a huge amount of kerygma. He is simply
led by the Holy Spirit to widen the range of the synoptic tradition,
but there was much more kerygma of our Lord that he could have
included beyond this personal doxology.
But
since Zizioulas is Orthodox he is also doxologically committed to the
legitimacy of the concept of hagiography. Hagiography stands in stark
contrast to the doxological tradition of the Gospels. Strictly
speaking hagiography is simply meditating on holy people. But
practically speaking it is a response to no kerygma, it is a response
to a lack of genuine kerygma. Concerning the most shameful and
difficult passage associated with Jesus, the forsaken cry upon the
cross, Bruce writes: “No one would have invented it; it was an
uncompromising datum of tradition which an evangelist had either to
reproduce as it stood or else pass over without mention.”
This is the doxology of a true Apostle. For the doxology of the
church is a living doxology based in history and living in history.
And it is this genuine doxological characteristic that has led the
traditional churches into such hagiographical error. They prize the
synaxarium and the lives of saints as part of the
genuineness and historical activity of God within their churches
because they believe in the God who is there and is not silent. But
the synaxarium uses a view of history more akin to the gnostic
accounts of the life of Christ. Careful attention to what actually
took place in the life of a saint is not the point, rather the goal
is pedagogy and exhorting Christians to righteousness. It is symbolic
of the holiness of the saints, rather than a genuine kerygmatic
account. In the worst and most extreme forms they gave up the
historical and uncompromising kerygma for apparitions and tall tales.
But so have the Christians in my church who would rather make up
farcical tales of what they think the founding fathers of America
believed, and other numerous subjects of rational inquiry like the
natural sciences or what really happened during the reformation.
Also
if Zizioulas is right in his understanding of John’s account then
he is almost certainly wrong in his estimation of the other three
Gospels. They are not written as late as John but they are informed
by the doxology of the church. They must be, especially in the case
of Luke who is the only Gospel writer we are sure was not an
eyewitness to the life of Christ. His Gospel must be the most
ecumenical and corporately doxological of the four because all the
information he records is from the eyewitness testimony of the
church. So then does Christ through his Holy Spirit guide and enable
the church to make the church what she is or does the Eucharist make
the church? The Eastern communion would say this is a false dilemma
and that their doctrine of Eucharist includes all those things. But
if they are going to resort to normalizing the deeply personal
experience of John and deny the doxology of the other three gospels
then they are simply interpreting the kerygma through their doxology.
But this is to be expected, in good and bad ways. Bruce writes:
At
times it is not the interpretation of a passage of Scripture, but
it’s very rendering, that becomes a hallmark of a particular
tradition. For example, when I hear Matt. 16:19 (cf. 18:18)
translated “Whatever you forbid/permit on earth must be already
forbidden/permitted in heaven”, or Acts 2:38 translated “Repent
and be baptized with reference to (or even ‘on the basis of’) the
forgiveness of sins”, I have a good idea what company I am in.
Looking
finally to the Apostolic Preaching we find that the kerygma and the
doxology are so linked to history that personal temperament accounts
for some aspects of the Apostolic Preaching. Paul begins to soften a
bit in his controversial dealings later on in life.
He never loses his Apostolic edge, but after his religious experience
in Ephesus he has a changed perspective. And what seems to become
solidified in his thought is the personal Eschatological hope of the
Christian life.
His thought crystalizes into a clear inaugurated and proleptic view
of the Christian life.
The resurrection of Christ isn’t just a kerygma that must be argued
historically but a genuine and comforting doxological reality, yet
without the spiritualization of later church tradition. Despite their
protestations to the contrary the traditional successional churches
believe that “heaven” in its eschatological fullness is available
to righteous believers upon death.
This is most damningly demonstrated when the very end of the orthodox
funeral service prays to God that the person taken from them would be
established in the mansions of the just, a present place repeatedly
referred to as paradise.
This is not a Pauline liturgy for the dead. The comfort is not found
in the resurrection life of the believer based upon their Lord’s
death and resurrection, nor is it an eschatological comfort found in
the parousia of our Lord. Paul views the consummation and hope of the
believer as grounded in two historical events, the inaugurated event
of Christ’s resurrection and “spiritual” body and the future
consummation event of our Resurrection. Of course he also recognizes
that to be absent in the body is to be present with our Lord, but at
the same time he calls those who have died sleeping.
The traditional successional Christian eliminates the Apostolic
eschatological hope and removes the proleptic dimension by equating
the paradise where Christ is now with eschatological completeness.
To be sure Christ is at the right hand of God and that place is
glorious and perfect. If that were the Biblical idea of the eschaton
then Paul is indeed wholly complete right now. But the Christian hope
is a breaking in from the spiritual to the physical. Paul seems to
think that the current restful state of the saints in heaven is both
of conscious knowledge and presence with Christ but also an
incomplete situation, he does say they are asleep after all. We were
created to be embodied. Without our bodies we are not fully
actualized.
Because
of these sorts of theological issues I reject the standard uses of
the different millennial views and instead fully endorse Moltmann’s
millennial categories. The important or significant thing about the
millennium is not it being a period of a thousand years or even in
the future. It should be understood as the restorative Messianic
kingdom. One’s view of its location in time is determined not so
much by an exegetical argument but by the very life and prayer of the
church. In other words the millennium is essentially the activity of
Christ physically ruling and restoring the earth prior to the New
Creation. This is why I called my previously mentioned ethical theory
pre-restorative, the focus is not on the millennium but on what the
millennium actually does. But the restorative kingdom is a reality,
not a private intellectual opinion. It is something which obtains or
does not, just as the church or national Israel are states of affairs
which either are or are not. And so rather than allowing for the
trite exegetical definitions given for the millennium by various
scholars I put forth Moltmann’s categories: eschatological
millenarianism and presentative/historical millenarianism.
Every view of the millennium will collapse into one of these
positions. Really what Moltmann is claiming is that the traditional
successional churches act and believe as though the restorative
kingdom has already come, in fact this theology has been with us for
quite a while. This is a far cry from inaugurated eschatology, more
in the vein of C.H. Dodd’s realized eschatology.
Inaugurated eschatology is deeply Pauline and pre-millennial or
eschatological millenarian. But this realized eschatology is not new,
this is the old view. It may not be exactly the same through church
history but this confusion over Christ’s physical reign and
national Israel has been rampant throughout church history. Headley
writes concerning Luther:
Christ
has come. The law has been fulfilled. The Kingdom of Christ is
established. In contrast to the league and House of David which had
appeared well ordered and serene, now, after Christ, His kingdom, if
universal, surpasses all others in being disordered and wasted
(54:78). With the fulfillment of the promise in Christ, time is at an
end and nothing more remains (16:53).
Clearly
this would be a very confusing state of affairs to find oneself in,
Christ is reigning and yet the church is a disaster in terms of
unity. Well what Luther should’ve asked was what is the nature of
Christ’s reign now, is it a reign of physical unity?
This
is precisely the problem with a normative view of the church. We want
a well ordered church, an established church, a national church
because there is an eschatological hope within us for the earthly
reign of our risen Messiah. This is precisely the problem Moltmann
addresses when he discusses historical and presentative millenarian
theology.
The
initial fulfilment of messianic hope in Christianity was political in
nature. As consequence of the turn of events under Constantine, the
old apocalyptic martyr eschatology was transformed into a
millenaristic imperial theology. This transposition can only be
understood apocalyptically, even if historically speaking the early
Christian apologists had already prepared the way. Those who with
Christ had fought against the political demons and had suffered under
them, began in the Roman empire after Constantine, with Christ to be
victorious politically and to rule religiously.
But the
proof is in the doxological pudding. How does the Apostolic church
exercise authority versus the church of Constantine?
First
let us look specifically at Paul’s exercise of authority. According
to Banks:
As
he says elsewhere, the “authority that the Lord has given” him is
for “building up and not for tearing down.” Nothing is gained by
conformity to his point of view unless they see the truth and embrace
it for themselves. A nominal obedience does not result in any real
growth in understanding or living.
So he
recognized that his authority was to establish not exclude, it was to
welcome not deny. This does not mean that he cannot address problems
and excommunicate. But the Apostles were not given authority to
divide and set factions against each other. Their authority was given
from God for service, not for successional and physical establishing.
The local churches governed during their tenure were viewed as
individually theocratic.
And so here again we see the point that Fortescue was trying to
establish, it isn’t about one form versus another but the actual
rule of God. Paul does not lord his authority over the church because
Christ is their Lord.
The
council of Jerusalem is very important to this discussion as well.
This being the first church council one would think that it would
bear great resemblance to at least the council of Nicaea. But the
differences between them are shocking and irreconcilable. The
Jerusalem council was not authoritative in the same way that Nicaea
clearly thought of itself. Paul did not show up trembling, hoping for
his perspective on the issue of circumcision to be vindicated.
The decision of the Apostles was something which could be challenged
without fear of repercussions.
The decision of the council was very open and ultimately negative,
that is rather than requiring certain practices or dogmas it said
Gentiles didn’t have to be circumcised and that they should not be
sexually immoral, avoid food offered to idols, and from eating the
blood of animals.
By stark contrast the letter to those not present at the council of
Nicaea records this very disturbing teaching:
It
would still be your duty not to tarnish your soul by communications
with such wicked people [the Jews]...as on the one hand it is our
duty not to have anything in common with the murderers of our lord
...for all which takes place in assemblies of the bishops ought to be
regarded as proceeding from the will of god.
In other words we see a change from Jewish “Christians”
asking very Jewish questions within a non-authoritarian context turn
into unabashed anti-Semitism and absolute authority claiming not only
divine origin or inspiration but the very will of God. If any group
of men in church history had the right to bind conscience as tightly
as this it was the Apostles and yet they refrained from doing so,
they bound minimally in freedom for the sake of the Gospel. The
fathers at Nicea bound for the purpose of church unity, that is
calendar or festival unity (a kingdom not a gospel purpose) and to be
able to not have to speak to the Jews (an explicitly anti gospel
purpose, since the gospel was supposed to go to the Jew first). And
yet, even with this institutional realized millenarian form of racism
the gates of hell did not prevail against Christ’s church. The
fathers at Nicaea despite their sinful misapplication of the Gospel
fought and won against a terrible heresy and helped to establish a
widespread theological peace and brought forth the foundations of
some of our most cherished theologies.
And so
finally we can conclude the discussion because it is here that
Moltmann’s and Pannenberg’s theologies are most profound and
helpful. Moltmann gives us the eschatological nature of the
ecclesiastical problem and Pannenberg rightly discerns the proper
nature and path of the Christian churches. Ecumenical dialogue always
tends towards either monolithic agreement or equivocating agreement,
how can we figure out how we are all actually the same or how can we
make ourselves the same. But we aren’t the same. The problems that
the Apostles dealt with are different from ours, and throughout all
church history we assumed that they were a norm we needed to import
into the present.
That is the problem with apostolic succession, it is trying to
physically import a perception of the apostles ministry into all
times and places. But the apostles were located in a time and place.
And so the solution is not trying to figure out how we can all be the
same but genuinely try to understand each other and learn from our
different perspectives and histories.
It seems too simple, because it is. The total picture is more
complicated, spanning thousands of years and ultimately the eternal
perfect state. But what are we called to now, here in this time and
place? How can what the Apostles preached transform this now? We hope
for unity and a millenarian King to unite us, and one day He will.
But now we need to minister in the theocratic communities he has
called us to and trust that our Messiah will take care of the
Eschaton when the preordained time comes.