It was a good sermon from a guy who is a hospital chaplain, based on Acts 15. That’s the episode now rather grandly known as the ‘Council of Jerusalem’ though it can’t in reality have been much like the later Nicaea or Vatican II; in this council the mostly Jewish early Christians tried to work out how to accommodate an influx of Gentile Christians, and decide how much Jewish customs they needed to impose on these new recruits – circumcision, kosher diet, and so forth. I’ll leave you to read the details of the ‘Council’ for yourselves, I want to focus on the principles the preacher drew from the passage and consider their implications for the ecumenical/church unity project.
One principle was “Talk about it”. Now I recall the ecumenism of the 1960s when everyone was really keen to resolve the differences between Christians by discussing them; but that doesn’t seem to happen much now. Rather, we seem to have decided that where we differ, we won’t talk about it, just each denomination carry on as before and, well, just not discuss differences. Now of course in a lot of cases the differences really don’t matter all that much and the churches can just carry on with their different customs; but the trouble is that this silence is also meaning that the important differences don’t get discussed – and one very important one in particular, the relationship of the Church to the world or the ‘Christian country’ issue.
This issue is particularly important just now because of the difficulties the world is having with Islam. It really matters, at a life and death/possibility of warfare level, whether Christianity is a religion which expects the kind of dominance in the state that Islam aspires to, with Sharia law to be imposed on all, or some lesser kind of privilege or favour in the state compared to other religions/faiths, or perhaps Christianity doesn’t work that way at all but the NT teaches us some other way to relate to the world around us…. We need to be talking about it, and in talking about it, other ideas from that sermon seem relevant.
Two of the points were actually almost the same thing from different angles – “Stick to basics/essentials” and “No ‘Jesus AND… some other thing’ such as the circumcision and kosher food issues of the original council”.
The case for ‘Jesus AND circumcision’ or ‘Jesus AND kosher diet’ was plausible in a faith which had grown out of Jewish roots and Old Testament promises, but the apostles and church were able to see that these things were no longer essential in the new covenant. It might be thought that as Israel not so much had a state church as was a state church, there would be a plausible case for the ‘Christian country’ too. But interestingly that doesn’t seem to have been considered in the early church. Partly because the issue wouldn’t arise anyway while the church was only just starting, but more importantly because Jesus had ruled it out. The Church knew of his trial before Pilate and the implications of his declaration that his kingdom was not of this world, and of his rejection of the sword because those who take it up perish by it, and so on. They knew they were trying to set up a different kind of kingdom to either the Roman Empire or the old ethnic Jewish kingdom, a kingdom of those who heard and followed Jesus rather than those who were forced by worldly power, those spiritually re-born rather than just born once.
In line with that they positively set up, and taught as the ideal, a church which was not connected to particular nations, but was itself God’s holy nation throughout the earth, not confused with the surrounding society but called out from it as a witness to God’s ways. In the context of that kind of thinking, ‘Jesus AND Christian states’ is really impossible, not just non-essential.
“Don’t make things difficult” was another principle our preacher highlighted. The idea of ‘Christian countries’ makes things difficult for ecumenism and also in many other directions – indeed the other things it makes difficult are a difficulty for ecumenism too, as in how much are you willing to be united with churches that make things difficult for both non-Christians and for other Christians?
As a fairly simple example – obviously I want to be united with my fellow-Christians who are Anglicans, and informally I very much am, in fact. Not only in religious terms either, a couple of months ago I was showing off one of my model railways at a ‘Model Railway Extravaganza’ at a local parish church, letting the visitors to the show actually drive my trains. Again, the Baptist church I go to is currently involved with several other local churches, including the Anglicans, in setting up a ‘community café’ in the local high street. But while the Anglican church is deeply constitutionally entangled with the state, and the head of state is its earthly ‘supreme governor’ and so on, formal union is going to be a bit difficult – union with my fellow Christians, fine; union with England as a supposed ‘Christian country’ carries a lot of real difficulties, just starting with the fact that Christian states are a Bible-defying concept anyway!
There are also issues of warfare; even if I didn’t anyway believe the Bible teaches pacifism, what am I to make of all the past situations when Christians fought one another – for example WWI, with the Kaiser’s ‘Gott mit uns’ (“God is on our side”) set against similar slogans from the nations allied against Germany, and Christians shooting at each other not even in a properly religious cause (though I’d regard Christians fighting for their religion as worse, actually!). The Church is God’s holy nation worldwide; are the members of that body to end up killing each other because some local churches have got themselves entangled with the world? How can we have it that our unity as Christians can depend on the rivalries of worldly states?
How are English Anglicans and, say, Swedish Lutherans to achieve a formal unity while both are deeply embedded in the constitutions of countries which in worldly terms may have all kinds of competing interests? I’m not even going to try and work that one out…!
Much of the concern in the Council of Jerusalem is with difficulties caused for unbelievers/other-believers/potential believers/ new converts; in a particular form then, related to the Jewish origins of our faith, in slightly different ways today. . These issues also have implications for our unity, because they cause confusion about the gospel, they interfere with the work of evangelism. Remember that Jesus’ prayer for the unity of his people applies to their relations to the world! Also the difficulties can reflect on Christians who don’t practice them as well as on those who do. And in some cases that actually risks the lives of fellow-Christians for inappropriate reasons, especially when dealing with adherents of other state religions.
For the difficulties posed to atheists and agnostics by the state church kind of set-up, just look at the writings of people like Richard Dawkins. Huge areas of their objections to ‘religion’ are not about the theology/philosophy but about the antics of various state religions and the warfare, discrimination and so forth not only of the past but still continuing in places like Northern Ireland, and of course also in Islam and other non-Christian religions. Also I often these days find myself talking to people worried by the state-religion/Sharia-law aspect of Islam and also saying that they don’t want a Christian equivalent. The shenanigans of the Anglicans about issues like women priests and gay marriage are a major problem precisely because they remain a state church and it can appear that they are therefore the state still discriminating in those areas, and their past conduct, like it or not, has kept such issues unnecessarily heated. For church unity the issue is whether it is really practical for the rest of us to even work with such bodies, let alone be formally and organisationally united with them, when their position about the state can needlessly hinder our mission to the assorted non-believers around us?
With other religions, the problem is often that like Islam, they are themselves national or state religions in one way or another, and have theologies about warfare which ‘free church’ Christians may find unacceptable. This brings many issues. Just for starters, it’s not easy to complain about other religions practising things like national Sharia law enforced on non-Muslims if Christians themselves appear to want something similar. Unfortunately the argument that it’s all right for us because “We have the true religion” isn’t going to impress anyone else!! That way round it’s not the difference that poses the difficulty, it’s that some Christians are agreeing with them about the religious state issue and setting a bad example when they shouldn’t!
War is another problem. Biblically, according to the New Testament, Christians don’t have ‘Christian countries’ with armies to threaten others, we ‘turn the other cheek’ rather than defending ourselves, so we just aren’t in the warfare business – well, shouldn’t be, anyway! Christian countries fighting wars are a fairly obvious problem to the states adhering to other religions in which the wars take place, and by reflection to adherents of those religions who live in the UK. A great deal of the difficulty in recent wars has been, as I’ve pointed out elsewhere, the perception of the West as ‘Christian countries’ and therefore of our armies in the Middle East being ‘Crusading Christian armies’ rather than the liberal democratic armies we perceive.
This is bad enough for the British and other western armies who find themselves fighting a war made intractable by such perceptions and the resulting cross-purposes, and for Britons at home facing terrorism. But it is even worse for native Christians in Muslim lands throughout the East and Africa, because they are seen as allies of those ‘crusading’ armies of those ‘Christian countries’ and are persecuted for it. It isn’t easy at best to be a Christian in a Muslim country, there are considerable discriminations and restrictions under Sharia law, but there is supposed to be some basic tolerance. That tolerance doesn’t work when there are ‘Christians’ at war with Islamic countries.
So there’s the thing; how great an idea is it to be united with Christians whose ambitions for a Christian state are not only unbiblical but put our fellow Christians in unnecessary mortal danger? Christians being persecuted for being Christians, despite being peaceable, is bad enough; but being persecuted because of unbiblical worldly power and influence seeking by other Christians is surely unacceptable, and the said worldly power-seekers and their unbiblical ideas should themselves be unacceptable in turn.
Also, many of those eastern Christians derive from western missions – missions often by those state churches in their state’s colonies. This means that they have often inherited those same ‘Christian country’ ideas from the parent churches; and that in turn adds to their problems from the Muslims (or other religions) around them. In many former Western colonies, Christians and Muslims are effectively at war – real shooting war – because the Christian country idea legitimates that kind of conduct in the same way that the Muslim equivalent does. You could sort of argue that such Christians ‘deserve’ their problems – but of course they’re just following what they’ve learned from the Western missions. The whole situation is a mess.
If we take Christian unity seriously, shouldn’t we be trying – REALLY HARD – to get rid of this whole problem?? Shouldn’t we be challenging those who hold this bad idea – seeking to persuade them that it isn’t at all essential, but very much the reverse?? That a comfortable situation in a Western country bought at the price of unnecessarily persecuted brethren overseas is a disgrace, not a benefit.
Another big problem state churches bring to ecumenism is in the history; essentially, most of the things that divide mainstream denominations are things that arose not from the Bible but as traditions in the ‘Christian countries’ back to the Roman Imperial church. For purposes of this essay I’ll take for granted the Reformation view that over the thousand years since Constantine the Roman Catholic Church had gradually become more corrupted. As I see it, much of this corruption arose from being a state church, first as part of the wider body that included the later ‘Eastern Orthodox’, and then as the surviving authority of the old Empire in the mixed states that arose in the west from the barbarian invasions.
Things like monarchical bishops, which had only been trends, became fixed because they suited an imperial church. Infant baptism was another such trend – before Constantine, this had been sporadic and generally about infants not expected to survive to exercise adult faith, but obviously it suited the Imperial church that everybody was automatically ‘christened’ soon after birth. Once Theodosius made it a rule that ‘Everybody in my Empire is a Christian or else’, the church necessarily became a mixed body with many members who were just ‘once-born’ rather than spiritually reborn, and whose approach to Christianity was really worldly, including that often people would be seeking high church office because it had become a worldly advantage, and that all kinds of pagan superstitions infiltrated the church with these rather nominal members – and so on….
Come the Reformation, a raft of traditional accretions which had been added to the simple gospel over the centuries were challenged. Unfortunately the link between church and state wasn’t challenged in far too many places; people had just got too used to thinking of the church in such terms, or if it was raised, there was fear because the state authorities wouldn’t support an independent church and they thought such an independent church couldn’t stand up against the worldly power of the Catholics. (In honesty they were kind of right about this; at this time Anabaptists were able to grow in a way previously almost impossible in the ‘space’ created by the rivalry of Catholic and Protestant states) But with a secular authority to satisfy as the new Reformed churches were integrated into their states, there wasn’t freedom to be fully biblical in other areas either, so instead of full reform the state churches ‘settled out’ in various semi-reformed conditions as reformers and governments accommodated to each other. Some went further than others, but the continued ‘Christian country’ thinking was a hindrance.
Looking at the major things that divide the mainstream churches, there is the link between church and state, there is the style of government/ ministry, and there is baptism, infants vs believers’ (‘Paedobaptism’ vs ‘Credobaptism’). Most of the other differences are pretty insignificant.
The Church/State link is the main subject of ‘stevesfreechurchblog’ anyway, so not too much detail in this post. Just to point out that this can range from full establishment of a church as with the Church of England to various other ways a particular church or Christianity in general can be favoured or privileged in the state and expect the state to conform to our faith. Ian Paisley, for example, wouldn’t want a fully established church, but he still wants a ‘Protestant country’, with the resulting ‘Troubles’.
Church government; basically most of the state churches have a ‘top-down’ government of some kind and elaborate bureaucracies – the kind of thing you’d expect of a state religion. The Anglicans and some others have preserved the episcopalian structure of the former Catholic Church, and many would believe in some kind of ‘apostolic succession’ in which clergy appoint clergy and ordination is considered quasi-magical rather than any democratic appointment. While the NT is arguably fairly free about church government, some of these systems are unhelpful and certainly are ‘non-essentials’.
It is fairly simple fact that when people start from the NT and do ministry as that suggests they all tend to produce very similar patterns, while so many of the other patterns are clearly ‘hangovers’ from the age of state churches. So again the state church poses a seemingly unnecessary difficulty for unity among Christians.
Baptism; obviously all churches practice believer’s baptism for converts old enough to do their own believing (which can be surprisingly young, though I’d hesitate to follow Spurgeon who I think once baptised an 8-year-old). Baptising babies is a very different thing and needs some dubious biblical interpretation to justify it. I think the practice originally arose from two factors, the baptism of children not expected to survive and an understanding of baptism as a quasi-magical washing away of sin rather than a response of faith to God. But again, the state church with the desire to ‘christen’ everybody for social conformity, and the social ‘rite of passage’ angle (in state not just the church) distorts the argument.
On these ‘big’ differences and also other smaller differences which have arisen in and from the Christendom era, the need is to recognise them as such later developments and to apply to them the tests implied by the Council of Jerusalem and the sermon that triggered this blog – tests of how essential/basic are they, and of the difficulties they may make and whether those are inherent difficulties of the faith or unnecessary difficulties arising from illegitimate traditions.
At five pages this is about enough. Our preacher’s message about not making difficulties in the church or with potential converts and so on applies very much to this situation. This whole Christian country is no part of ‘Mere Christianity’, of the real basics, the real essentials. Over the centuries it has caused massive distress and mayhem in the name of Christ, and it still does.
LET’S START THINKING OF CHRISTIAN UNITY IN TERMS OF GETTING RID OF IT.
Then we can be united God’s way….