On the Sufficiency of Catholicism

The Eighteenth Sunday after Trinity

LORD, we beseech thee, grant thy people grace to withstand the temptations of the world, the flesh, and the devil, and with pure hearts and minds to follow thee the only God; through Jesus Christ our Lord. Amen.

Catholicism has previously been defined as those fellowships of Christians which maintain the one canon of Scripture, one Apostolic ministry of bishops, priests and deacons, one faith articulated in the creeds and councils of the early church and one sacramental life lived primarily through the sacraments of Holy Baptism and the Holy Eucharist.

Anglicanism at its core rests in that Catholicity, as Archbishop of Canterbury Jeffrey Fisher once wrote, “the Anglican Communion has no peculiar thought, practice, creed or confession of its own. It has only the Catholic Faith of the ancient Catholic Church, as preserved in the Catholic Creeds and maintained in the Catholic and Apostolic constitution of Christ's Church from the beginning.” Put another way, there is no such thing as an Anglican Priest, but rather a Catholic Priest who has been called to serve out his Orders in the Anglican tradition. This is why when priests within the Apostolic ministry, for instance those ordained in the Roman Catholic or Eastern Orthodox traditions convert to Anglicanism they are not “re-ordained” but are simply received and their Orders recognized.

This distinction is extremely important to draw when discussing issues about changing core doctrines of the Church, particularly when it involves one of these key points. No particular Anglican province, nor even the Anglican Communion as a whole, has the authority on its own to make unilateral changes to this Catholic inheritance. We have no more authority to altar the Apostolic ministry than we do to altar the canon of Holy Scripture!

A clear example of this can be made through the question of the ordination of women. When in the 1970s the Anglican Church of Canada and Episcopal Church of the United States decided to authorize the ordination of women in their respective jurisdictions. Setting aside for the moment the question of the legitimacy of their reasons for doing so, does General Synod, to use Canada as an example, have the authority to unilaterally change the Apostolic ministry?

The answer, plainly, is no. Even looking into the history of General Synod, its Declaration of Principles (adopted in 1934) consolidated the founding documents of the General Synod from 1893 and contains the provision that General Synod’s authority is limited to, “the definition of the doctrines of the Church in harmony with the Solemn Declaration.” Speaking to the issue of ministry and the ordination of women, what does the Solemn Declaration say?

We declare this Church to be, and desire that it shall continue, in full communion with the
Church of England throughout the world, as an integral portion of the one Body of Christ
composed of Churches which, united under the One Divine Head and in the fellowship of
the one Holy Catholic and Apostolic Church, hold… the ministry of the same Apostolic Orders…

In order words, General Synod has no jurisdiction to define any doctrine that innovates beyond what is accepted by the Catholic Church! That being the case, then, the question becomes how does the Catholic Church change its doctrine? The answer is, very slowly, if at all.

One could argue that it would require changes to be made by the leadership of the various fellowships of the Catholic Church, but that ignores that it is by reception of Christians that doctrines are affirmed.

In the 15th century the Eastern Bishops, fearing Muslim invasion, turned to Rome and asked for assistance. The Pope invited them to a Council where he effectively made it a precondition for Western military aid that they accept his jurisdiction and a number of other Roman innovations that the East had previously rejected. The majority of the Eastern representatives acceded and in the West to this day, Rome continues to use the results of the Council of Florence to support claims of universal papal jurisdiction. When the Eastern bishops and representatives returned to the East, however, the Christians there rejected the Council. It was never received, and was therefore never Catholic.

Again, ignoring the legitimacy of arguments for or against the ordination of women, assuming all the Catholic Church were to attend an ecumenical council and agreed that women should be included in the Catholic Apostolic ministry, if this decision were not received, it still could not be considered Catholic.

This brings to mind the question then of what happens in such a situation? What happens if even in the case of changes which ought to be made, they cannot be (given that it seems unlikely for the possibility of an ecumenical council which would be universally attended to ever exist even if its results would be received by the people)?

Article VI of the Thirty-Nine Articles of Religion is titled, “Of the Sufficiency of the Holy Scriptures for Salvation” and to mirror that, the doctrines of the Catholic Church, as they exist today, are sufficient for our salvation. If nothing changes, what do we have?

We have the one canon of Holy Scripture which, as mentioned, “containeth all things necessary to salvation.”

We have the one Apostolic faith, articulated in the ecumenical creeds and councils, which aid us in the interpretation and application of Holy Scripture.

We have the one Sacramental life, lived out chiefly through initiation in Holy Baptism and are nourished spiritually through Holy Eucharist.

Finally, we have the Apostolic ministry of bishops, priests and deacons by which the Church is ordered.

If nothing changes, we have everything we need already.  Christ himself prayed, “Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one,” (St Jn 17. 11b). His prayer will never be answered while his one Holy, Catholic and Apostolic Church seeks to innovate separately rather than maintaining this ancient principles of unity. Christianity is rarely something which we ought to be satisfied with sufficiency. Christians should never seek only to receive sufficient gifts and graces from God; we should never be afraid to constantly be asking God for more. In the case of what has been received, however, it seems that until unity is achieved, we ought to satisfy ourselves in the sufficiency of what we have already.

Wisdom of Saints: St Cyprian of Carthage

Feast of Cyprian, Doctor, Bishop of Carthage, Martyr, 258

ALMIGHTY God, by whose grace and power thy Martyr Cyprian was enabled to witness to the truth and to be faithful unto death: Grant that we, who now remember him before thee, may likewise so bear witness unto thee in this world, that we may receive with him the crown of glory that fadeth not away; through Jesus Christ our Lord, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

Like many of the early Christian saints, there are few details of St Cyprian’s childhood and early life prior to his conversion to Christianity, despite the fact that many of his written works remain. St Cyprian of Carthage was born around 200 AD to a wealthy pagan family in Carthage. He received a classical education at the school of Carthage which allowed him to become a lawyer and rhetor, a profession at which he excelled and would greatly aid him as a priest later in life.

Around 245 AD he was converted to Christianity under the influence of a local priest, and was baptised. Prior to his baptism, he donated half of his family’s wealth to the poor In his epistle To Donatus, he describes his baptism writing:

While I was still lying in darkness and gloomy night, wavering hither and thither, tossed about on the foam of this boastful age, and uncertain of my wandering steps, knowing nothing of my real life, and remote from truth and light, I used to regard it as a difficult matter, and especially as difficult in respect of my character at that time, that a man should be capable of being born again—a truth which the divine mercy had announced for my salvation,—and that a man quickened to a new life in the laver of saving water should be able to put off what he had previously been; and, although retaining all his bodily structure, should be himself changed in heart and soul.

His writings show how he quickly began to apply his keen mind towards the learning of Christian doctrine and theology, and was soon after ordained as a priest. He was greatly influenced by the writings of Tertullian. When Bishop Donatus of Carthage died in 248, St Cyprian was selected to replace him as bishop.

St Cyprian lived prior to the legalization of Christianity, and indeed became Bishop just prior to the start of the Decian persecution in January of 250, in which Christians were effectively forced to renounce Christ or be killed. It was during this same persecution that St Cyprian’s contemporary Origen was tortured, and died a few years after the persecution ended due to injuries suffered in his incarceration. St Cyprian himself avoided capture during the persecution by fleeing the city of Carthage, a decision which evoked some controversy. The Decian persecution did not last long, as persecutions ordered by Roman emperors ended upon their death, and Emperor Decius died in June of 251.

In the aftermath of the persecution there was great controversy. Emperor Decius had required everyone to sacrifice to him as a god or face torture. In doing so, the person would receive what was called a libellus to prove their sacrifice. Some Christians, out of fear or after torture, would sacrifice to the Emperor and received theirs. Others bribed officials in order to receive a libellus without making sacrifice. St Cyprian determined that such Christians who had lapsed during the persecution could be re-admitted to the Church, but only after performing penance, and in so doing recognizing their error, and with the permission of the bishop.

The controversy that arose over opposition to his rules led him to pen one of his most celebrated works, his treatise On the Unity of the Church. He addressed in this case the specific issue of priests and others rebelling against him, but provides sound advice for the necessity of unity of all Christians by first referring to unity of the Church in Holy Scripture and then writes:

Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, “There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God?”
The Church also is one, which is spread abroad far and wide into a multitude by an increase of fruitfulness. As there are many rays of the sun, but one light; and many branches of a tree, but one strength based in its tenacious root; and since from one spring flow many streams, although the multiplicity seems diffused in the liberality of an overflowing abundance, yet the unity is still preserved in the source.  Separate a ray of the sun from its body of light, its unity does not allow a division of light; break a branch from a tree,—when broken, it will not be able to bud; cut off the stream from its fountain, and that which is cut off dries up. Thus also the Church, shone over with the light of the Lord, sheds forth her rays over the whole world, yet it is one light which is everywhere diffused, nor is the unity of the body separated. Her fruitful abundance spreads her branches over the whole world. She broadly expands her rivers, liberally flowing, yet her head is one, her source one; and she is one mother, plentiful in the results of fruitfulness: from her womb we are born, by her milk we are nourished, by her spirit we are animated.

This emphasis on the unity of the Church, throughout Scripture and through the traditions of the Church speaks to his status as an exegete and echoes a message through the centuries which remains ever relevant today in the age of countless schisms.

St Cyprian lived through the various plagues that hit Carthage, before Emperor Valerian came to the throne. Understanding that a new persecution was about to begin, he wrote his Exhortation to Martyrdom which was meant to encourage Christians to stand firm in their faith. Again he emphasizes Holy Scripture in his writing, and writes from multiple perspectives and arguments on the virtues and benefits of holding firm in our faith. He concludes in the thirteenth chapter discussing suffering and the rewards for it, recalling St Paul’s statements on suffering before concluding:

Who, then, does not with all his powers labour to attain to such a glory that he may become the friend of God, that he may at once rejoice with Christ, that after earthly tortures and punishments he may receive divine rewards? If to soldiers of this world it is glorious to return in triumph to their country when the foe is vanquished, how much more excellent and greater is the glory, when the devil is overcome, to return in triumph to paradise, and to bring back victorious trophies to that place whence Adam was ejected as a sinner, after casting down him who formerly had cast him down; to offer to God the most acceptable gift—an uncorrupted faith, and an unyielding virtue of mind, an illustrious praise of devotion; to accompany Him when He shall come to receive vengeance from His enemies, to stand at His side when He shall sit to judge, to become co-heir of Christ, to be made equal to the angels; with the patriarchs, with the apostles, with the prophets, to rejoice in the possession of the heavenly kingdom!

In 257, Emperor Valerian began a new persecution ordering all Christian clergy to sacrifice to nobility or face exile. St Cyprian refused and was exiled from Carthage. In 258 the persecution was extended to all Christian nobility as well as clergy. Clergy faced execution while the nobility faced loss of titles, property and freedom. St Cyprian voluntarily returned to Carthage to confess his faith and face martyrdom. He was sentenced to death and beheaded in 258.

NB. The Feast of Cyprian is commemorated on 13 September, but as that fell on Sunday, the feast is transferred to a ferial day.

On Cultural Incarnation

The Second Sunday after Easter

ALMIGHTY God, who hast given thine only Son to be unto us both a sacrifice for sin, and also an example of godly life: Give us grace that we may always most thankfully receive that his inestimable benefit, and also daily endeavour ourselves to follow the blessed steps of his most holy life; through the same Jesus Christ our Lord. Amen.

As we continue in the season of Eastertide, many of the readings focus on the life of the early church as depicted in the Acts of the Apostles. In these readings from Acts, we hear how the disciples lived a life of faith together, shared all things in common and supported one another. This unity is supported by Scripture, where St Paul exhorts Euodia and Syntyche from the church in Philippi to, “agree in the Lord,” (Phil 4. 2). David’s Psalm 133 describes with vivid imagery the blessings and joy of unity.

It is not too long, though, before we hear of the reaction against the perseverance of the Christian faithful, and the growth of Christianity in the early Jewish communities. The circumcision controversy begins. Jewish leaders say that belief in Christ is acceptable, but only so long as you continued to follow the Law. When Christianity spreads to the gentiles, the majority of Christians were previously Jewish and elements of their culture create disunity as the early Christians struggle over the question of whether or not gentiles must be circumcised, a matter settled by a Council at Jerusalem which set the model for later ecumenical councils to define and resolve doctrinal disputes within the Church.

The picture painted in Acts, is broadly speaking one of an incarnational faith. Christianity incarnated into the flesh in the person of Jesus Christ. And so too does it incarnate in the cultures in which its faithful operate. Modern psychology shows that the language we speak, and the culture we come from, shapes how we think and perceive the world.

Speaking historically, some doctrinal differences in the Christian East and Christian West were the result of differences in how theological concepts were rendered into Greek in the East and Latin in the West. In some cases, ultimately the same meaning was generally meant, but due to the language differences, the rendering and way the theology was perceived by the other culture was sufficiently different to cause disunity. While there are other issues at play, in many ways the filioque is the same understanding of God’s nature presented from two diametrically opposed cultural understandings. The nature of Christ as judge in the West and divine physician in the East, similarly highlights how both can hold orthodox understandings, but which have been shaped to different perspectives by the culture in which they are practiced.

It should come as no surprise, then, when division arises in the church. The extreme unity found in the earliest chapters of Acts is rooted in both cultural unity and in the physical witness of Christ Jesus. This was the age of the Apostles and disciples who had witnessed Christ’s miracles in person. And yet, division still came among them. If unity is to be found in Christ, then surely it is understandable that today, some manner of disunity would ultimately arise, at the very least because of the fact that Christianity has now spread to all cultures.

This should come as no shock. In the East, the Eastern Orthodox Church is divided by culture: Greek, Russian, Serbian, etc. In the West, there is obviously the divide between Canterbury and Rome, but also within the Roman Catholic Church some practices diverge rooted in culture, as much as some Roman Catholics might claim otherwise.

There is good reason for this. God calls us into relationship with him: oneness with him. Not sameness with him. Sameness is the preserve of equality, while oneness is the preserve of unity. We are not meant to be equal with God, nor are we equal with each other. St Paul illustrates this well in his first epistle to the Corinthians:

To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. (1 Cor 7-11)

There are two key points to this passage. First, “each is given the manifestation of the Spirit for the common good.” This is unity. This is oneness. All receive gifts of the Spirit, for a unified purpose. Second, he lists how some receive the gift of wisdom, others knowledge, others healing, etc. There is not equality, each is given the gifts they need to fulfil God’s purpose.

In much the same way, the incarnational nature of the church in distinct cultures is not necessarily equal. One tradition of Christians may emphasize the healing power of the Holy Spirit, while others may focus on the atoning power of Christ’s passion and resurrection. There is not equality, necessarily, in these incarnations of the church, or even necessarily fullness, but there is some degree of unity.

True unity is to be found when the four marks of unity are followed: the canon of Holy Scripture; the authoritative transmission of God’s word for humanity; the faith of the early church as articulated in the creeds and councils of the church, the order of ministry, passed down in apostolic succession and finally the sacramental life of the church, found chiefly in the sacraments of Holy Baptism and the Eucharist.

Just like Euodia and Syntyche, where something, in this case, culture, divides the church, we must continue to follow St Paul’s advice to, “agree in the Lord,” for it is in God that our unity is found, not in compromise. Compromise is the road to equality, limiting and hemming in our faith in order to reduce the avenues for confrontation and conflict.

It is a great irony that if the sacraments are discarded (mere ordinances), as is the order of ministry (priesthood of all believers), the creeds and councils (generally in more anti-Catholic fuelled settings where anything of the historic church is viewed with suspicion) while retaining only the canon of Scripture (often with its own brand of sola scriptura and distinctive interpretation) there is some form of equality to be found (compare some of the constitutions and confessions of various protestant denominations) but in that, unity, oneness in Christ, has been lost.

Christianity incarnates differently in different cultures. Different rites or Churchmanships, different language to describe the same truths, and in some case a different emphasis on part of God’s nature. This does not detract from true unity, unity described in the Acts of the Apostles. What causes disunity is when the goal of sameness between humans is confused with oneness with God.