The Bible and the Church Part One: A False Opposition

In an Anglican Facebook group, the same one that I mentioned in the introduction to my last essay, I recently saw the question posed of whether the Bible gave us the Church or the Church gave us the Bible.  These alternatives were presented in such a way as to make clear the underlying assumption that they are mutually exclusive and that it must be one or the other.  Anyone fortunate enough to have studied under the late Dr. Chuck Nichols will remember how fond he was of posing questions like this then answering them with “yes.”  I was very much tempted to follow his example but instead replied by saying that both positions are wrong, that the right way of looking at it is that God gave us both the Bible and the Church.  In thinking more about it I realized that rather than having recourse to an undefined “we” a better way of wording it would have been to say that God gave the Bible to the Church.  Since this was yet another Protestant versus Catholic dispute among orthodox Anglicans who for some reason or another are unwilling to accept that the Anglican Church is both Protestant and Catholic, but a different kind of Protestant from 5-point Calvinist Presbyterians and Baptists and a different kind of Catholic from the followers of the Patriarch of Rome, this answer would probably not have satisfied either side although it ought to satisfy both.  Either side can accept the wording, depending upon how the word Church is defined.   If Church is defined as a synonym for the word “Christians” then the Protestants would have no problem with “God gave the Bible to the Church.”  If Church is defined more narrowly as the society of Christian faith founded by Jesus Christ through His Apostles and continued to the present day under the leadership of the three-fold ministry established in the Apostolic era then the Catholics would have no problem with “God gave the Bible to the Church.”  As to the question of which definition of “Church” is the right one, in Dr. Nichols’ memory I shall give the answer “yes.”

 

Both the Bible and the Church possess authority.  These authorities differ in kind rather than degree so it is pointless to argue about which is the higher authority.  Both derive their different types of authority directly from God rather than the one from the other.  The Bible’s authority comes directly from God because the Bible is the written Word of God.  When you read the Bible or hear it read what you are reading or hearing is God speaking.  The Bible is the written Word of God, not because the Church says it is or somehow made it to be so but because the Holy Ghost inspired its human writers, not just in the sense in which we say Shakespeare was inspired, but in the sense that the words they wrote were not just their words but God’s words as well.  This is not just the Protestant view of the Bible.  The Roman Catholic Church officially declares this to be its view of the Bible in its Catechism, indeed, it even uses the “fundamentalist” language of the Bible being “without error.” (1)  The Eastern Orthodox view of the Bible, whatever David Bentley Hart might have to say about it, is no different.  Liberals in each of these ecclesiastical groups reject this view of the Bible, but this is because liberalism is unbelief wearing a thin guise of faith and so their defection does not take away from the Scriptures as the written Word of God being the common view of Christians.  The point, however, is that the Bible’s authority comes from the fact that it is God speaking, the written Word of God, and that it is God Himself and not the Church that makes it such.

 

The Church, however, also gets her authority directly from God.  When it comes to Church authority, we can speak either of the authority of the Church, that is to say, authority vested in the Church as a whole, organic, society, or we can speak of authority in the Church, which is the authority exercised in that society by the Apostolic ministerial leadership that Christ established.  The distinction is not hard and absolute because for the most part the authority of the collective body is exercised through the ministerial leadership in the body.  Those who erroneously think that the King of all creation, the King of Kings, established His Church as a type of democratic republic, think, equally erroneously, that authority in the Church is delegated to the ministers from the larger body.  This is clearly not what is depicted in the Scriptural history of the Gospels and the book of Acts.  This same Scriptural history testifies to the Church’s receiving her authority directly from God.  God the Son commissioned the Apostles before His Ascension, God the Holy Spirit descended upon them and empowered them on the first Whitsunday, and they exercised this authority and power long before the New Testament which testifies to all this is written.  

 

The Council of Jerusalem in Acts 15 is a key event when it comes to grasping this.  The Council took place around the year 50 AD, almost two decades after the events of the Gospel and the birth of the Christian Church.  While the Gospel of St. Matthew was probably written already at this point in time, at least in the Hebrew or Aramaic form attested to by the Church Fathers, (2) and possibly St. Mark’s Gospel as well, the only book of the New Testament about which we can say with anything like certainty that it predated the Council is the epistle of St. James.  This is because St. James writes in that epistle as if the Church was a Jewish body that had yet to experience any significant influx of Gentile converts.  It was the first such influx that generated the controversy that the Council of Jerusalem, over which St. James presided, convened to address.  It is therefore extremely unlikely that St. James wrote the epistle after the Council.  All of St. Paul’s epistles were written after the Council, however.  Chronologically his first epistle was 1 Thessalonians which was written in his second missionary journey at some point in the time period covered by the seventeenth chapter of Acts. The book of Acts itself was obviously written in the ‘60s because it ends with the arrival of St. Paul in Rome which took place around the year 60.  St Luke wrote his Gospel first but probably just prior to writing Acts and so that Gospel can be dated to the late 50’s or early 60’s.  The epistle of St. Jude seems to have been written around the same time as St. Peter’s second epistle which was written shortly before his death around the year 67.  St. John’s writings were the last of the New Testament books to be written, traditionally ascribed to the very end of the Apostle’s ministry in the last decade of the first century.  The bulk of the New Testament was written after the Council of Jerusalem and most of it at least a decade later.

 

The Council of Jerusalem was not the first time the Apostles exercised the authority that Jesus Christ had given them in the Church.  They had exercised that authority, for example, to establish the order of deacons within the first year or so of the Church as recorded in the sixth chapter of Acts and to convert the existing office of presbyter (elder) into an order of ministry in the Church beneath themselves and above the deacons as attested by SS Paul and Barnabas ordaining such over the Churches they planted on their first missionary journey leading up to the events of the Council and by their association with the Apostles in the Council, thus completing the three tiers of ministry of the Christian Church corresponding to those of the Old Testament Church.  In the Council of Jerusalem, however, we find the Apostles, in council with their presbyters, exercising not merely their authority in the Church, but the authority of the Church, in order to settle a major controversy.  The controversy was over whether Gentile converts to Christianity had to also become Jews in order to become Christians.  After the fall of Jerusalem, 70 AD, the rabbinical leadership of those Jews who rejected Jesus as the Christ would redefine Judaism in such a way that a Jew who was baptized into the Christian faith ceased to be a Jew.  Clearly such rabbis were on the same wave length as the synagogue leaders who drove the Apostles and their converts out in the book of Acts.  In the century or so after the Council of Jerusalem the possibility of being both a Jew and a Christian was removed by the leadership of the Jewish side.  In 50 AD, however, two decades before the fall of Jerusalem, the Church had to contend with the question of whether her Gentile converts had to become Jews by being circumcised and agreeing to follow the ceremonial requirements of the Mosaic Law (the kosher dietary code, the Sabbath, etc.)  The controversy broke out first at Antioch, from where SS Paul and Barnabas went to Jerusalem to consult the Apostles, who after hearing their case and the arguments of the other side, hotly debated the matter until St. Peter addressed them and made the case for the Gentiles not being made to become Jews based upon his account of the conversion of Cornelius the centurion and how that had been brought about and upon salvation being by grace rather than Law.  SS Paul and Barnabas then added their testimony about their ministry among the Gentiles to his and St. James, who as bishop of the Church of Jerusalem had presided over the council and in ruling spoke for the council and the whole Church, ruled against the Gentiles being made to become Jews.

 

St. James referenced the Scriptures in his ruling.  He quoted Amos 9:11-12, a Messianic prophecy in which the Gentile nations are said to be called by the name of the Lord.  When he instructed the Gentile Christians to abstain from the pollution of idols, fornication, and eating things strangled and blood, these prohibitions come from the moral Law (both tablets of the Ten Commandments are represented) and from the Noachic Covenant made with all mankind after the Deluge.  The purpose of these Scriptural references, however, was not to show that the Council had found the answer spelled out for them in the pages of the Old Testament.  The Council had not found their answer there because it was not there to be found, at least not in the way one would think it to be if certain extreme versions of the Protestant doctrine of Sola Scriptura were correct.  The Scriptural references are to show that the Council’s decision was in accordance with the Old Testament, in harmony with the Hebrew Scriptures, rather than contradictory to them or seeking to overturn them.

St. Paul in his epistles would provide a doctrinal foundation for the Church’s ruling on this matter.  The Mosaic Law had been a wall of separation between the Jews and the Gentiles.   Jesus Christ had nailed the Law to His cross and in His death had removed the wall, uniting Jews and Gentiles to each other and Himself in His one Body, the Church.  That Jews and Gentiles were to be united in this way had been a mystery in the previous age before Christ had come, but now that Christ has come it is revealed.  In the unity of the Church, on those external and ceremonial matters where the Law had previously separated Jews and Gentiles, liberty was now to reign.  These ideas are taught by St. Paul throughout his epistles.  The Church’s ruling in the Council of Jerusalem had preceded the writing of these epistles, however, and it did not include this sort of doctrinal explanation.

 

This illustrates how the authority that God has given the Church and the authority of the Bible with differs in kind.  The authority of both pertains to doctrine.  Doctrine comes in two basic kinds, doctrine regarding the faith, and doctrine regarding practice. Regardless of whether it consists of truths to be believed and confessed, or commandments to be followed or done, sound doctrine comes from God through revelation.  It is through the Scriptures that this revelation comes because the Scriptures are the very words of God which the Holy Ghost inspired the human writers to write.  This is the nature of Scriptural authority.  The truths about Christ removing the wall of partition between Jews and Gentiles and uniting them in one body were written by St. Paul in his epistles rather than declared by edict of the Church at the Council of Jerusalem because St. Paul was writing Scripture under the inspiration of the Holy Ghost. 

 

This is not the nature of the authority given to the Church.  St. Jude speaks of the faith has having been “once delivered to the saints.” The faith, the body of truths which we believe and confess as Christians, was delivered to the Church by Jesus Christ in the days of the Apostles.  She was charged with safeguarding it which is the effect of St. Jude’s injunction to “earnestly contend” for it and so charged was vested with all the authority necessary to carry out this task. This includes the kind of authority on display in the Council of Jerusalem. 

 

A controversy had arisen.  It was a doctrinal dispute, having to do primarily with matters of practice although it also touched upon matters of faith particularly with regards to salvation.  The Church heard both sides, deliberated, and issued a judicial ruling.  While her ruling was not taken from the Scriptures in the same sense it would have been as if the dispute had been about whether or not one is allowed to help himself to his neighbour’s belongings and the ruling of no was taken from Exodus 20:15 she did cite the Scriptures to show her ruling was in harmony with them.  Despite not being taken directly from the Scriptures, neither did her ruling add to the teachings of Scriptures in a revelatory way in the way St. Paul’s epistles later would. 

 

The Church has no revelatory authority to add to the faith she has been entrusted with.  She can however exercise her judicial authority in safeguarding the faith to define it, and she has been called upon to do so time and again, especially in the centuries after Scriptural revelation had been completed in the first.  This includes identifying heresy as heresy, such as when she defined Arius’ doctrine (that there was a time when the Father was without the Son) as heresy.  It includes clarifying sound doctrine, such as when she issued the Definition of Chalcedon explaining that Jesus Christ is the eternal Son of God, Who in the Incarnation added a complete and perfect human nature to Himself in such a way that He remained the one Person He had always been, but with two natures that retained their differences and distinctions, but were now in His Person indivisible and inseparable.  It also involves summarizing the truths that are de fide, of the faith in such a way that rejection places one outside the faith, such as was done in the Apostles’ and Niceno-Constantinopolitan Creeds.  None of this added anything to the content of the Apostolic faith and we should be very grateful that the Church put this effort into contending for the faith rather than saying something to the effect of “eh, they have the Bible, that’s good enough, they don’t need us to do anything about it.”

 

The two types of authority clearly complement each other.  It is wrong to pit them against each other as is so often done by both sides in these “Protestant” vs. “Catholic” disputes.  Since they differ from each other in kind, it is also wrong to try and rank them as if the difference were one of degree.  Neither the Bible nor the Church gives the other to us.  God has given us the Christian faith.  The “us” to whom He has given the Christian faith is not merely “us” as individuals but also and even more so “us” as the community of faith that is the Church.  We, both as individual Christians and as the Church, have been charged with sharing the Christian faith with the world through evangelism.  The Church has been charged with keeping the faith with which she has been entrusted safe from error. To assist her in keeping this charge, God has given the Church the necessary tool of His own written Word, the Bible.  The Bible was primarily given to the Church as a society rather than Christians as individuals.  Protestantism tends to see it otherwise, but it was not until the eve of the Reformation that the printing industry developed the technology that would make it practical for every Christian to have a personal copy of the Bible.  Ancient Israel had received her Scriptures from God as a national community and in the time of Christ’s earthly ministry they were read, heard, and studied as such, or sung in the case of the Psalter, in the communities known as synagogues.  It was no different for the Christian Church when she inherited these Scriptures from Israel as her Old Testament and as the Apostolic teachings were written down and received by the Church as the New Testament that completed her Scriptures they were received as writings to be read and heard and studied as a community in just the same way.

 

In Part Two we shall look at the how the proper view that God has given the Bible to the Church relates to the question of how we know what belongs in the Bible.  This question is frequently raised by those arguing for the “Church gave us the Bible” position.  Usually when this question is raised in this way it is canon that is in view.  When the question is presented with a narrow focus on canon it becomes “which books belong in the Bible?”  Canon is not the only aspect to this question, however. There is also the matter of text.  The two largest examples will illustrate what I mean by this.  Do the long ending of St. Mark’s Gospel (16:8b-20) and the Pericope de Adultera (John 7:53-8:11) belong in the Bible or are they interpolations? They are found in the vast majority of Greek manuscripts as well as the ancient translations and in quotations by the Church Fathers but are missing from a couple of very old manuscripts.  Does the age of these manuscripts outweigh all the other evidence?  The question of text and the question of canon are two sides to the same question of what belongs in the Bible. We shall, Lord willing, see how the matters discussed in this essay inform the answer to this question in Part Two.

 

 (1)   Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text Promulgated by Pope John Paul II, 2^nd Edition (Vatican City: Libreria Editrice Vaticana, 1997), 107.

(2)   Eusebius of Caesarea, the “Christian Herodotus” or father of Church History said that St. Matthew wrote his Gospel in Hebrew prior to leaving the Holy Land (Historia Ecclesiastica, 3.24.6).  This would date the Hebrew original to about a decade prior to the Council of Jerusalem.  There is a general Patristic consensus that St. Matthew’s was the first Gospel written  which is an excellent commentary on the worth or lack thereof of Modern scholarship which disagrees and says St. Mark wrote first.  There is also a Patristic consensus that St. Matthew’s Gospel was written in Hebrew – they may have meant Aramaic although St. Jerome who saw the original in the library of Caesarea (De Viris Illustribus, 3) would have recognized the difference – before being translated into Greek.  St. Irenaeus, however, said that both SS Peter and Paul were in Rome at the time of its composition (Adversus Haereses, 3.1.1) which would have be 60 AD or later.  Although St. Irenaeus was talking about the original Hebrew composition he could have gotten the time confused with that of the Greek composition.