CHRISTIAN MYSTERIES. by Ted A. Campbell

Transcription

1 CHRISTIAN MYSTERIES

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3 CHRISTIAN MYSTERIES by Ted A. Campbell Extended Format with Additional Material on Doctrinal Differences, Resources, and Divisions of Christian Traditions Version CMef01.00.en 31 May 2005 Visitation of the Blessed Virgin Mary Copyright , Ted A. Campbell

4 CHRISTIAN MYSTERIES by Ted A. Campbell Copyright , Ted A. Campbell Version: CMef01.00.en Language: English Date of version: 31 May 2005 Date of publication: 31 May 2005 License: This work is licensed under the Creative Commons Attribution-NoDerivs License. You may visit or send a letter to Creative Commons, 559 Nathan Abbott Way, Stanford, California 94305, USA. The above referenced license provides that this distribution of Christian Mysteries may be copied freely so long as it is copied unaltered, with all copyright, title, and author statements intact. All scripture quotations (unless otherwise noted) are taken from the New Revised Standard Version of the Bible, copyright 1989 by the Division of Christian Education of the National Council of Churches of Christ in the U.S.A. Web Site: ISBN: Published in the United States by Wipf and Stock Publishers, 199 W 8th Ave, Ste #3, Eugene, Oregon To order the complete printed text, please call USA or visit

5 CONTENTS Introduction... 1 Teaching 1: The Mystery of Apostolic Faith Teaching 2: The Mystery of the Divine Trinity Teaching 3: The Mystery of Christ Teaching 4: The Mystery of Salvation Teaching 5: The Mystery of the Church Teaching 6: The Mystery of Christian Initiation Teaching 7: The Mystery of Eucharist Teaching 8: The Mystery of the Christian Life Appendix A: The Nicene Creed Appendix B: Divisions of Christian Traditions Key to References... 99

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7 INTRODUCTION 0.1. The Christian faith has been handed on from generation to generation since the time of the apostles. Christians often used a short form of words to convey the essence of Christian belief. In a very early instance of this St. Paul the Apostle wrote to the Corinthians to remind them of the good news that I proclaimed to you [plural], which you [plural] in turn received (I Corinthians 15:1b). This good news or gospel was as follows: that Christ died for our sins in accordance with the scriptures, and that he was buried, and that he was raised on the third day in accordance with the scriptures (I Corinthians 15:3b-4). This was the Christian message that Paul and others had preached: Whether then it was I or they, so we proclaim and so you [plural] have come to believe (I Corinthians 15:11) This book presents a short account or outline of Christian teachings. It does not attempt to

8 2 give a comprehensive account of Christian teachings, but an outline or overview of Christian beliefs designed for those Christians who want a deeper understanding of the faith they share with other Christians. It offers more than the contents of a short form of words or creed, but far less than a complete systematic theology. It focuses on historic beliefs to which Christian groups have given formal agreement. I shall refer to beliefs affirmed formally by a body of Christians as doctrine. Doctrine needs to be distinguished from theology (any reflection on religious teachings, whether affirmed by a group of Christians or not) and from popular religious beliefs that do not reflect formal agreement on the part of a group or community of Christians. We learn about doctrines not only by studying the formal creeds or doctrinal statements of Christian churches, but also by examining how worship and forms of training in the faith reflect beliefs that have been agreed on by Christian churches The beliefs described in this book have not only been agreed to by some body of Christians, but have also been shared in common between Christian traditions. The way in which I have expressed these beliefs is grounded in careful discussions that have been carried on between Christian traditions beginning in the twentieth century. Some of these were many-sided or multilateral discussions carried on between representatives of several traditions, often under

9 Christian Mysteries 3 the auspices of the Faith and Order Commission of the World Council of Churches. Some of them were two-sided or bilateral discussions between two specific traditions (for example, Lutheran-Catholic dialogue). The discussions built trust between divided churches, they helped to understand each other s vocabularies and presuppositions, and in many cases came to agreed statements about specific doctrinal issues that had divided Christians in the past. In a few cases the discussions led to actual unions between churches. This book reflects some of the common ground of understanding that developed in the course of these discussions This book examines eight specific Christian teachings, using them as a means to understand what is held in common by historic Christian traditions. I want to be clear about the value of examining these eight claims. Ecumenical discussions (by this I mean dialogue carried on between different Christian traditions) realized long ago that Christian unity could not be built on a "least common denominator" approach to Christian teachings and practices. The propositions given here in each Chapter (or Teaching ) do indeed have a kind of "least common denominator" character to them. They are not intended to serve as a basis for Christian union, because formal unity requires not only the affirmation of common teachings but also the acknowledgment of the distinct mission of each body, and perhaps even new understandings or practices af-

10 4 firmed and adopted for the sake of unity. As we shall see in a number of cases, what is said in each of the eight Teachings does not enunciate what many traditions take to be the most important things to be said about a given subject. For example, most traditions agree that baptism is "the act appointed by Christ by which persons are incorporated into the fellowship of the church" (see the text of Teaching 6 below) but for Catholics, Orthodox, Lutherans and others it may be even more important to say that baptism confers the new birth in Christ. The primary reason for examining these eight teachings, then, is that they illuminate in a particularly clear way what Christians have held in common Each of the eight teachings given in this book begins with a claim that Most Christian churches teach In each case, I believe that I am correct in claiming that almost all churches teach at least what is claimed in the proposition following, even if most churches teach a great deal beyond what is claimed in the proposition. I have not included Unitarians, Jehovah s Witnesses, or the Church of Jesus Christ of Latterday Saints in the scope of the claims I have made here: in fact, many of these eight claims could not be made by these groups which, even if they claim to represent the true Christian faith or the true teachings of Jesus, do not identify themselves with historic Christian traditions. The term most has to be used in the propositions because, for example, although almost all

11 Christian Mysteries 5 historic Christian traditions teach a doctrine of the Trinity as I have given in Teaching 2, the socalled Oneness Pentecostal churches do not. Similarly, with respect to what I have stated concerning baptism in Teaching 6, Quakers and the Salvation Army and some African indigenous Pentecostals would constitute exceptions, since they do not practice baptism (at least, baptism utilizing the outward sign or element of water). I have indicated as consistently as I can what the exceptions are to the propositions I have given This book is designed for Christians who need a kind of refresher on basic teachings and a broader perspective on the faith they share with other Christians. This book attempts to ground its claims very carefully in the results of inter-christian dialogue, and it offers some account of the grounds for divisions between Christian traditions as well as beliefs held in common between them. It attempts to be brief and accurate at the same time, but of course it is difficult to hold brevity and accuracy together. An appendix to the extended format of the book (Appendix B) gives a sketch of Christian divisions, and at many points readers may want to refer to this material. The following is a brief list of the larger families of churches discussed in this book. There are, however, many specific churches we refer to that are not included within these families of churches.

12 6 Eastern Orthodox churches (including Greek, Antiochian, Russian, and other Orthodox churches that share communion with the Ecumenical Patriarch of Constantinople) The Catholic Church (including the Roman Catholic Church and autonomous churches in communion with the Bishop of Rome) Oriental Orthodox churches (including the Coptic churches of Egypt and Abyssinia, the Armenian Apostolic Church, the West Syrian Church, and the Malankara Syrian Church of India) Lutheran churches Reformed churches (including Presbyterian and Congregational churches) Anglican churches (some of which are identified as Episcopal churches) Anabaptist and Baptist churches Methodist churches Restorationist churches (including the Christian Church, Disciples of Christ, and independent Churches of Christ) Adventist churches Dispensationalist churches (often identified as Bible churches)

13 Christian Mysteries 7 Holiness churches (including the Church of the Nazarene and the Church of God of Anderson, Indiana) Pentecostal churches (including some churches that do not have the name Pentecostal, such as the Assemblies of God) Ecumenical, United and Union churches 0.7. Another purpose for this little book is that in more liberal or broad-minded church traditions today such as my own (I am a United Methodist), I perceive a critical need to recall what we teach formally in common with other Christians. Although the boundaries of liberal and conservative (and Evangelical ) are quite porous, there was a tendency on the part of churches like the United Methodist Church, the United Church of Christ, the Presbyterian Church in the USA, and the predecessors of these three denominations to de-emphasize traditional doctrines in favor of contemporary theological reflection and to focus on contemporary theological and ethical issues. This has sometimes led to the impression (indeed, in some cases the outright claim) that these churches do not stand for anything, that there are in fact no core beliefs shared with other Christians or even between Christians in the same denomination. I am convinced (and I acknowledge that even this is a disputed claim) that this is not in fact what most Liberal Christians have intended. Even if, for example,

14 8 progressive theologians challenge traditional beliefs, their opinions do not hold authority for the churches to which they may belong, unless of course the churches (denominations) formally adopt or alter their historic statements of faith (see the distinction between theology and doctrine drawn in 0.2 above). I believe that I am correct in claiming that the eight teachings discussed in this book are in fact formally taught in the historic doctrinal standards and the contemporary ecumenical commitments of each of these (and other) Christian denominations that had in the twentieth century a tradition of liberality in the interpretation of doctrine I should also make it clear that these eight claims (and the explanatory material with them) represent my own best formulations of what churches hold in common. I want to emphasize that they themselves do not have the status of statements approved by church assemblies or by ecumenical bodies, and so readers must be encouraged to go from here to the sources themselves. The material under Resources in each Teaching in the extended format will assist the reader in finding source documents and other materials, and a Key to Resources is given after the Appendices (in the extended format). I have also tried to give some basic biblical background to each of the teachings described here. The claims given here represent my own best judgment as to what the churches hold in common, based on my study of, participation in, and

15 Christian Mysteries 9 dialogue with the various Christian communities, arranged in more or less uniform theses The New Testament frequently employs the term mystery to describe the religious depth of central Christian beliefs, such as the mystery of Christ (Ephesians 3:4; Colossians 2:2, 4:3), the mystery of God (I Corinthians 2:1-2), or the mystery of the gospel (Ephesians 6:19). The word mystery seems to convey more than mere teaching or doctrine. It suggests that these teachings can open a door into an immense depth of meaning, so deep that it may defy human language to express it. Our Savior spoke of the secrets [or mysteries, mysteria] of the kingdom of God (Matthew 13:11) and the apostle Paul used the term mysteries to refer to the content of our faith in speaking to the Corinthians (I Corinthians 4:1, 13:2, 14:2). In the outline of Christian teachings given here, I have used the term mysteries to suggest the depth underlying historic Christian teachings. But in the Christian scriptures mystery also implies a relationship to Christian life, since the central mysteries of the faith eventually become the very essence of Christian experience. Our life together is a journey into the heart of the mystery of God, and the central teachings of the faith become signposts or markers along the way of our pilgrimage. I would note that in some eastern Christian traditions the term mystery is used in a specialized sense in which it denotes roughly what sacrament means in

16 10 western churches. I have not used the term in this specialized sense here The text of Christian Mysteries will be released in two different formats, as follows: The Base Format is designed for students and includes in each teaching or chapter a thesis, a summary of teachings, and Biblical Grounds, that is, biblical bases for the teachings described in the chapter. The Extended Format includes all of the material in the Base Format, and in addition to this each teaching or chapter includes more detailed information on Doctrinal Differences between Christian traditions, and a listing of Resources, that is, books and other materials that will illuminate the teachings presented. The Extended Format also includes an appendix ( Appendix B ) offering a brief narrative of the divisions between Christian traditions. Paragraph numbers are consistent between the two formats, so that paragraph numbers in the Base Format will skip some paragraph numbers that are not included in that format I want to express my deep gratitude to a those who have helped with this project. The book has been written during the time while I have served as president of Garrett-Evangelical Theological Seminary, and I am grateful for the seminary s

17 Christian Mysteries 11 support in this period. I have incorporated comments and suggestions from a number of readers including Brother Jeffrey Gros, FSC, of the Ecumenical Secretariat of the National Council of Catholic Bishops in the USA and Dr. Thomas Baima, Provost of Mundelein Seminary of the University of St. Mary of the Lake in Mundelein, Illinois The text of Christian Mysteries will be published on the internet at the following address: The author claims copyright to the book, but has released it under the terms of a Creative Commons license that allows users to download and copy it free of charge so long as it is copied without alteration. Readers are encouraged to visit the web site, where they may find the most recent version of the text, translations, and further resources on these topics as well. Although this license does not allow the distribution of derivative works, the author encourages the development of derivative works and may authorize the use of the text of Christian Mysteries in derivative works by a separate license. Wipf and Stock Publishers of Eugene, Oregon ( have made available printed copies of the English-language version of the book, but the Creative Commons license still applies.

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19 M TEACHING 1: THE MYSTERY OF APOSTOLIC FAITH ost Christian churches teach that whatever we teach and practice must be consistent with the apostolic faith as taught in the scriptures. There is broad agreement, moreover, that some Christian traditions illuminate and interpret the apostolic faith taught in the Christian scriptures. Summary of Teachings 1.1. One of the central mysteries of the Christian faith has to do with the grounds of our beliefs and claims, that is, how can we know that what we teach and what we do is consistent with God s will? Almost all Christian churches agree in one way or another that the Bible is the ground of divine authority. But the churches were divided over the critical issue of the authority of the Bible in relationship to the authority of other Christian traditions (see 1.4 below). The Fourth World Conference on Faith and Order, which met in Montreal in 1963, dealt with this issue in an important document en-

20 14 titled Scripture, Tradition and Traditions. This marked a critical convergence between Protestant, Catholic and Orthodox participants, and has served as a basis for subsequent ecumenical progress. This document distinguished between Tradition (with a capital T ) as the Gospel itself as it is handed down from age to age, and the variety of traditions, including both denominational and cultural or ethnic traditions. Tradition in the former sense predates the New Testament scriptures (cf. I Corinthians 15:3-11) and points to the kernel of the Christian message underlying the Christian scriptures and the subsequent outworking of traditions in the churches. Later ecumenical discussions of the Apostolic Faith (in the 1980s and 1990s) used the term apostolic faith to denote this core meaning of Christian faith shared by the variety of Christian traditions The statement given above points to a growing ecumenical consensus that recognizes a core of apostolic faith ( Tradition ) given in the Scriptures as the ground of authority. Recognizing this, whatever the churches teach and practice must be consistent with this faith, however distinctive traditions may develop and express that faith, and whatever the churches teach and practice cannot contradict the core meaning of the Gospel. The recognition that some Christian traditions illuminate and interpret the Scriptures honors the Catholic and Orthodox sense of the continuing presence of the Spirit in the

21 Christian Mysteries 15 Church, but also tries to recognize the Protestant concern that not all traditions are pure and not all traditions validly interpret or illuminate the meaning of the apostolic faith to which the Scriptures testify The mystery of apostolic faith becomes a signpost or marker for our lives as Christians. As we hear the scriptures read and expounded in church, as we immerse ourselves in reading and meditating on them, as we open ourselves up to the wisdom of the churches through the centuries, we encounter the mystery of apostolic faith. But to do this, we truly have to open ourselves. This means that we cannot read the scriptures, hear the wisdom of the tradition, or listen to the teaching of the church presuming that they will simply confirm our preconceptions. Behind all authority in the church and the Christian life is the mystery of God, who inspired the sacred scriptures and the life of the church through the ages. In making ourselves open or vulnerable to the testimony of apostolic faith, we open ourselves to the mystery of God. Points of Doctrinal Difference 1.4. Beyond the general range of agreement indicated above, we can note some historic differences between Christian traditions on this issue. Eastern Orthodox and Catholic churches understand that the Bible stands in continuity with the unbroken work of God through the history of the Christian church, and both scripture and tradition are seen as conveying the revelation of God. That is, these churches

22 16 value not only the Christian scriptures, but also the traditions of the church as conveying God s authority to the churches. They differ, however, on the precise locus of this authority For Eastern Orthodox Christians, final authority in the church lies in the unbroken unity of scripture and tradition, with councils of bishops representing the whole church ( ecumenical councils ) serving as the final living authority to interpret scripture and tradition. Eastern Orthodox Christians acknowledge seven councils (between AD 325 and AD 787) as having this unique status as ecumenical councils. The Assyrian Church of the East and the Oriental Orthodox churches agree in principal to this claim, but the Assyrian Church acknowledges only the first two of these seven councils, and the Oriental Orthodox churches acknowledge only the first three of them for particular doctrinal reasons The Catholic Church also acknowledges the unbroken authority of scripture and tradition, but it ascribes authority to these councils because their findings reflect the consensus of bishops represented by the bishops of Rome and because their truth was received by the whole people of God. The Catholic Church acknowledges the same seven ecumenical councils as Eastern Orthodox Christians do, with fourteen more councils in the West as well, but they ascribe authority to these councils because their findings not only reflect the consensus of bishops but were also received or approved by the bishops of Rome Characteristic of historic Protestant communities is the claim that the scriptures stand over and judge all traditions of the church, traditions which may be seen as corrupting influences rather than being continuous with God s message in the scriptures. The Protestant churches established as national churches in European countries, namely, Lutheran, Reformed, and Anglican churches all affirmed

23 Christian Mysteries 17 the unity, essential clarity, and sufficiency of the scriptures for all matters of doctrine and for the reform of the church, although they retained doctrines formulated in later Christian tradition (like the doctrine of the Trinity) and in some cases they retained the creeds and other ancient Christian statements that contained these doctrines. Moravians and Methodists express similar views. The views of all of these churches could be summarized as maintaining the primacy of the scriptures over all other authorities, including the authority of subsequent tradition. These Protestant churches, however, did not rule out the use of some Christian traditions or the use of reason as it illuminates the meaning of the scriptures In reaction to scientific and other controversies (such as the controversy over the teaching of evolution), especially in the 1800s, many Protestant communities came to affirm the Protestant teaching on scriptural primacy in a broader and more sweeping way. Characteristic of the Fundamentalist movement and of doctrinal statements by Baptist churches, Adventist churches, Dispensationalist churches, many Holiness and Pentecostal churches, and the general tenor of the Restorationist churches (which do not have doctrinal statements) is the belief that the scriptures teach in an inerrant ( unerring ) or infallible ( unfailing ) manner in matters of history and science as well as matters of religious doctrine or church practices. It is also important to recognize that many Evangelical Christians hold to a high doctrine of scripture without utilizing the language of inerrancy and do not consider themselves to be Fundamentalists Some Protestant groups also have a high estimate of the importance of personal religious experience as an authority for Christian belief, even as a means of interpreting the Christian scriptures. For Quakers, religious experience is fundamental, sometimes even described as the authority that lies behind the authority of the Christian scriptures.

24 18 Moravian churches, Methodist churches, Holiness churches and Pentecostal churches all affirm the importance of religious experience in understanding the Christian life. Biblical Grounds The New Testament writings presuppose that an inheritance of faith was handed on from Christ to the apostles and to the early church, and in their own ways the New Testament books exhort Christians to hold to the standard of teaching that they received. I Corinthians 15:1-2, Now I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, through which also you are being saved, if you hold firmly to the message that I proclaimed to you unless you have come to believe in vain. Galatians 1:6-7, I am astonished that you are so quickly deserting the one who called you in the grace of Christ and are turning to a different gospel not that there is another gospel, but there are some who are confusing you and want to pervert the gospel of Christ. II Timothy 1:13-14, Hold to the standard of sound teaching that you have heard from me, in the faith and love that are in Christ Jesus. Guard the good treasure entrusted to you, with the help of the Holy Spirit living in us Catholic and Orthodox traditions have insisted on the interconnected nature of the scriptures and other traditions (the Tradition, see 1.1) handed down from Christ and the early church. For these traditions, the scriptures can be thought of as the first expression of Tradition. The passage from I Corinthians 15:1-2 (cited in the previous paragraph) as well as I Corinthians 11:23-25 have explicit examples of traditions in the sense of set forms of words that had been handed down even before the writing of the New Testament books. II Thessalonians 2:15 makes it clear that

25 Christian Mysteries 19 there were both oral and written traditions handed down in the earliest Christian communities: So then, brothers and sisters, stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter. Another sense of tradition relevant to this is the fact that it was the early Christian church that established the canon or officially accepted list of books, which constitute the New Testament, a process that extended from the second through the fourth centuries Protestant churches have generally maintained that the authority of the Bible is self-validating, that is, the scriptures reveal their own truth, and the Holy Spirit confirms the truth of the scriptures (acknowledging that many Protestant churches utilize creeds and confessions as adequate formulations of Biblical faith). In Fundamentalist churches this has sometimes been taken in a literal way, where certain verses are understood as validating the whole of the New Testament or the whole of the Bible. For instance, II Timothy 3:16, All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness or Revelation 22:18, I warn everyone who hears the words of prophecy of this book: if anyone adds to them, God will add to that person the plagues described in this book; if anyone takes away from the words of this prophecy, God will take away that person s share in the tree of life and the holy city, which are described in this book. However, the understanding of these particular verses as validating the authority of the Bible seemed to suppose that the books of the Bible (or of the New Testament) were bound together in a single volume, which they were not in the early Christian centuries. Resources Ware, The Orthodox Church, pp ; Council of Trent, "Decree concerning the Canonical Scriptures" and

26 20 "Decree concerning the Edition and Use of the Sacred Books" (in Leith, pp ) and the Creed of the Council of Trent (in Leith, p. 440); Second Vatican Council, "Dogmatic Constitution on the Church, 3 (in Leith, pp ); Catechism of the Catholic Church (in American translation, pp ), (in American translation, pp ); Second Vatican Council, Dogmatic Constitution on Divine Revelation (Dei Verbum; excerpts in Leith, pp ); Augsburg Confession, preface (in Leith, p. 65), conclusion of the section of initial articles, the preface to the section on disputed matters, and the conclusion to the Confession (in Leith, pp , ); Second Helvetic Confession 1-2 (in Leith, pp ); Westminster Confession 1 (in Leith, pp ); Anglican Articles of Religion 6-8, 20-21, 34 (in Leith, pp , , ); Dordrecht Confession 5 (in Leith, p. 297); Mennonite Confession of Faith (1963), article 2 (pp. 9-10). Confession of Faith in a Mennonite Perspective (1995), article 4; New Hampshire Confession 1 (in Leith, pp ); Abstract of Principles 1 (in Leith, p. 340); Baptist Faith and Message 1 (in Leith, pp ); Moravian Ground of the Unity, section on "God's Word and Doctrine"; Methodist Articles of Religion 5-6 (in Leith, p. 355); Fundamental Beliefs of Seventh-day Adventists, belief 1; Nazarene Articles of Faith 4; Assemblies of God Statement of Fundamental Truths 1. For further information on these teachings, cf. Ted A. Campbell, Christian Confessions (Louisville: Westminster John Knox Press, 1996), pp (Eastern and Oriental Orthodox), (Catholic), (Reformation and Union Churches), (Evangelical and Free Churches), (convergences and contrasts). The critical plenary report of the fourth World Faith and Order Conference on "Scripture, Tradition, and Traditions" is given in Günther Gassman, ed., Documentary History of Faith and Order, (Faith and Order paper no. 159; Geneva: World Council of Churches, 1993). Confessing the One Faith (Geneva: World Council of Churches, 1991).

27 TEACHING 2: THE MYSTERY OF THE DIVINE TRINITY M ost Christian churches teach the triune nature of the one God as Father, Son and Holy Spirit, each of these being worshiped as equally and eternally divine. Summary of Teachings 2.1. If we believe that there is a core of apostolic faith revealed in Christian Scripture, then what is the content of that faith? In a sense it is the little core of Christian teaching that Paul had received as early as the 50s AD: that Christ died for our sins in accordance with the scriptures, and that he was buried and that he was raised on the third day in accordance with the scriptures (I Corinthians 15:3b-4). This was the core of the historic Christian creeds that have been recited for centuries. As Christians made clear their central teachings,

28 22 they expanded this formula to account for their worship of the three divine Persons, the Father, the Son and the Holy Spirit The claim given in the thesis for this chapter tries to state a consensus grounded in the historic Christian community s worship of God the Father, the Son and the Holy Spirit. Appropriate to this worship, the churches hold that the central and distinctive meaning of Christian faith lies in the mystery of God s unity in Trinity, the mystery of one God known as Father, Son and Holy Spirit. Since the 300s AD the churches have recognized that the worship of the three Persons of the Trinity implies their equality and eternity. The Nicene Creed, as revised in AD 381, stands as the single most widely used statement of Christian faith and has this faith in the divine Trinity at its core (see the Nicene Creed as given in Appendix A of this book). Ecumenical discussions on the topic of Confessing the Apostolic Faith Today in the 1970s and 1980s began with an attempt to frame a contemporary statement of faith, but eventually came to re-appropriate the faith of the Nicene Creed. The World Council of Churches Faith and Order study entitled Confessing the One Faith (see the Resources below) offers an ecumenical commentary on the Nicene Creed, showing the broad basis of consensus on this teaching.

29 Christian Mysteries Although the Nicene Creed s teaching about the Trinity uses language about the substance of God (the Father and the Son are of the same substance ), the Creed did not attempt to define who God is. As used in the Creed, substance was not a technical or philosophical term; it was a relatively weak term, a kind of variable used to say that whatever being the Father is, the Son is the same being. As recognized in ecumenical discussions, the Nicene Creed does not prescribe a single view of the Trinity (it does not even use that word), but it does set some parameters on our comprehension of the divine mystery. On the one hand, the Creed rules out the belief that the Father, the Son and the Holy Spirit are simply one in such a way that it would be inappropriate to speak of them as three eternal Persons. On the other hand, the Creed rules out the belief that the Father, the Son and the Holy Spirit are so distinct that it would be inappropriate to reverence the oneness or unity of God. The creed finds language to speak of both the distinctness of the Persons of the Trinity and the essential unity of God Although some churches reject the technical language in which this consensus in faith was stated, belief in (and worship of) the Trinity is so definitive of historic Christian faith that churches which reject the substance of Trinitarian teaching and worship (such as Oneness Pentecostal churches, Unitarians, Jehovah s

30 24 Witnesses, and Mormons) consciously acknowledge their distance from historic Christian faith. That is to say, they may claim to have rediscovered the true meaning of Christian faith, but they are clear that their own understanding of Christian faith is not that of the long-standing historic or traditional Christian communities The mystery of the divine Trinity also becomes a signpost or marker in the Christian life. As we worship the Father, the Son and the Holy Spirit, our lives become conformed to the divine image. The Holy Spirit makes our prayers one with the prayer Abba that the Son directs to the Father (Romans 8:15-17 and 26-27). The Trinity, then, is the beginning of the Christian life and the constant focus of the Christian s worship. The Trinity also becomes the end or goal towards which the Christian life is directed. Points of Doctrinal Difference 2.6. Although the Nicene creed originally stated that the Holy Spirit proceeds from the Father, it became the custom of the Western churches from the 700s AD (and was later affirmed in official church teachings) to say that the Holy Spirit proceeds from the Father and the Son. It was sometimes said (incorrectly) that this was the major issue dividing Eastern and Western Christian churches in the Middle Ages, but it was only one of a number of theological and cultural issues that divided these churches. In subsequent controversies over this expression, Eastern and Western theologians argued that the formulation of their

31 Christian Mysteries 25 church represented the superior way to acknowledge the equality and eternality of the Persons of the Trinity. Ecumenical discussions have led Catholics to acknowledge that either formulation preserves the essential doctrine of the Trinity, but it remains the practice of Catholics and of older Protestant liturgical custom to say and the Son in the Creed. Anglicans and some Protestant groups have elected to remove the expression in preference for the original wording of the Nicene Creed, though this is still not the universal practice among Anglicans Some conservative Evangelical Protestant churches indicate that although they might substantially agree with the teachings expressed above, they would prefer not to utilize such non-scriptural terms as Persons, nature, "Trinity" or substance that have been used in traditional expressions of these teachings. This is the case with some Restorationist churches, Dispensationalist churches, Adventist churches, and some Pentecostal churches A particular group of Pentecostal churches identified as Oneness Pentecostal churches maintains the full divinity of Christ, but speaks of the Father, the Son and the Holy Spirit as three manifestations of the existence of the one God, rejecting both the traditional Trinitarian language and the belief in the eternality of each of the three Persons. The Oneness teaching does not characterize all or even most Pentecostal denominations Other groups explicitly or implicitly reject the teaching about the divine Trinity. The Unitarian churches began as a protest against the necessity of believing the Trinitarian doctrine, including belief in the full divinity of Christ. Jehovah s Witnesses may speak of Christ as divine, but reject the notion of Christ s full equality with the Father and Christ s eternal nature. Mormons (the Church of Jesus Christ of Latter-day Saints, not the Community of Christ which was formerly known as the Reorganized LDS

32 26 Church) utilize traditional language about the divinity of Christ, but this is tempered by their insistence that the divinity of Christ is not unique but is rather the divinity to which all persons can aspire, and the implication of this which is to reject the traditional understanding of the unity (oneness) of God. Biblical Grounds The Old Testament witnesses to the unity or oneness of God. Perhaps this is nowhere clearer than in the Shema (Deuteronomy 6:4-5) and in the First Commandment (Deuteronomy 5:6-7). The Trinitarian baptismal formula, in the name of the Father and of the Son and of the Holy Spirit, is given in Matthew 28:19b and became the universal custom of the ancient church, despite some instances of other baptismal formulae recorded in the Acts of the Apostles. Some versions of the New Testament also have the formula in I John 5:7, but it does not appear in the earliest manuscripts and is widely agreed to be a later addition. Perhaps more significant is the fact that throughout the New Testament literature the three Persons are named as divine and appear in close interrelationship, as in Romans 8:15-17 and 26-27, where the Holy Spirit makes the prayers of believers one with the prayer of the Son to the Father ( Abba ). Resources Nicene and Nicene-Constantinopolitan Creed (in Leith, pp ; an English text of the Nicene-Constantinopolitan Creed is given in Appendix A of this book); Ware, The Orthodox Church, pp ; Fourth Lateran Council, canon 1 (in Leith, p. 57); Council of Trent, "Decree concerning the Symbol of Faith" (in Leith, p. 401); Catechism of the Catholic Church (in American translation, pp.

33 Christian Mysteries ); Augsburg Confession 1 (in Leith, pp ); Westminster Confession 2-5 (in Leith, pp ); Anglican Articles of Religion 1 and 5 (in Leith, pp ); Dordrecht Confession 1 (in Leith, pp ); Mennonite Confession of Faith (1963), article 1 (pp. 8-9); Confession of Faith in a Mennonite Perspective (1995), article 1; New Hampshire Confession 2 (in Leith, p. 335); Abstract of Principles 2-3 (in Leith, p. 340); Baptist Faith and Message 2 (in Leith, p. 346); Moravian Ground of the Unity, Part I, "The Belief of the Church." Methodist Articles of Religion 1 (in Leith, p. 354); Fundamental Beliefs of Seventh-day Adventists, beliefs 2-5; Nazarene Articles of Faith 1; Assemblies of God Statement of Fundamental Truths 2. The Faith and Order Commission of the World Council of Churches has offered an ecumenical commentary on the Nicene Creed, with a focus on Trinitarian teaching: WCC Confessing the One Faith (Geneva: WCC Press, 1991). For further information on these teachings, cf. Campbell, Christian Confessions, pp (Eastern and Oriental Orthodox), (Catholic), (Reformation and Union Churches), (Evangelical and Free Churches), (convergences and contrasts).

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35 M TEACHING 3: THE MYSTERY OF CHRIST ost Christian churches teach the integrity and unity of the human and divine natures or identities of Jesus Christ. Summary of Teachings 3.1. The doctrine of the Trinity, as we have seen, includes the claim that Jesus Christ is truly God, true God from true God of one being with the Father. But Christians have also claimed, as an essential element of their faith, that Jesus Christ was also truly a human being. That is to say, the mystery of our salvation embraces the mystery of the incarnation, God s coming in the flesh in the person of Jesus Christ. Divisions over the formulation of this teaching in the 400s led to the separation of the Assyrian Church of the East, on the one hand, and the Oriental Orthodox Churches, on the other. But despite these differences, ecumenical discussions have led to widespread agreement (in some cases, formal agreements) that in speaking of Christ, we must find language that makes

36 30 clear both a) the integrity of divine and human in Christ (that is, Jesus Christ was completely God, and completely human, not a compromise that was only partly divine or partly human), and b) the unity of divine and human in Christ (so that the divine and human in Christ were not separate beings) The formulation affirmed by the Council of Chalcedon (AD 451), accepted by Catholics, Eastern Orthodox churches, and most Protestant churches, employs the language of one Person in two natures (divine and human natures). Although Assyrian and Oriental Orthodox churches do not utilize this language (the doctrinal tradition of Oriental Orthodox churches does not speak of two natures of Christ), they acknowledge the need to speak of both the integrity as well as the unity of divine and human in Christ. Many Evangelical Protestant churches have also refused to use the language of one Person in two natures because this particular language is not explicitly biblical, and Evangelicals have been most concerned to defend the divinity of Christ against modernist denials of it. However, Evangelical teachings do typically acknowledge the complete humanity of the Savior The mystery of Christ is tied closely to the mystery of our salvation (see Teaching 4). The ancient African bishop, St. Athanasius of Alexandria, illuminated the mystery of Christ by saying that Christ became human, in order that hu-

37 Christian Mysteries 31 mans might become divine. It was the belief of ancient Christians that Christ passed through every stage of human life, sanctifying each as he lived through it. The life of the Christian, conversely, becomes a life of living into Christ, so that, human as we are, we become participants of the divine nature (II Peter 1:4b). Points of Doctrinal Difference 3.4. As noted above with respect to the mystery of the Trinity, some conservative Evangelical churches prefer not to speak of the "natures" of Christ, but indicate substantial agreement on the teaching of Christ's full divinity and humanity, and the integrity as well as unity of these The Assyrian Church of the East and the Oriental Orthodox churches have not historically agreed to the language about two natures in one Person of Christ. The Assyrian Church followed the teachings of Nestorius, emphasizing the difference between divine and human, and generally finding the language of two natures too weak to express the full integrity of divine and human. The Oriental Orthodox churches, on the other hand, emphasized the perfect unity of human and divine in Christ, finding one Person too weak an expression, and two natures threatening to the full unity of Christ. We should note, however, that Oriental Orthodox churches have recently come to agreements with Eastern Orthodox churches that recognize the validity of each other s ways of speaking of the mystery of divine and human in Christ. Similarly, the Catholic Church has entered into agreements with two groups of Oriental Orthodox churches and with the Assyrian Church, recognizing the validity of each other's ways of speaking of the mystery of Christ.

38 Eastern Orthodox churches, Oriental Orthodox churches, and the Catholic Church affirm that Mary, the mother of Jesus, is Theotokos, the one who bears God or Mother of God, because she was the mother of one person who is both divine and human. In these traditions, Mary is honored or venerated among all the saints of the church, and prayers may be addressed to Mary and to other saints as intercessors, that is, as friends who pray for us. Although believers may light candles or burn incense in front of images of the saints as a sign of honor, Catholic and Orthodox teachings are clear that neither Mary nor the other saints are to be worshiped, since worship belongs to God alone. Almost all Protestant churches have rejected the practices of addressing prayers to Mary and other saints and of honoring the saints with outward acts of devotion, although a) some Anglican denominations do include a doctrinal statement affirming that Mary is Theotokos, and b) Anglican, Lutheran, and some other Protestant churches utilize calendars of saints and remember some saints on particular days of the year. Biblical Grounds 3.7. The discussion of biblical grounds for teaching about Christ s divinity and humanity centered on the practice of some ancient Christians who divided the sayings and actions of Jesus into two categories: those sayings and actions that implied divine power or identity, and those sayings or actions that expressed human limitations or a more general identification with humankind. The miracles that Jesus performed, such sayings of Jesus as your sins are forgiven (Mark 2:5b; cf. Matthew 9:2b, Luke 17:20b), his transfiguration (Matthew 17:1-13, Mark 9:2-13, Luke 9:28-36; cf. II Peter 1:16-18), and his own resurrection from the dead were all seen as signs of his divine power and identity. On the other hand, scriptures which speak of Christ's "emptying" (Philippians 2:5-11), his "poverty" (II Corinthi-

39 Christian Mysteries 33 ans 2:9), his fear and uncertainty in the passion (John 12:27-28), and his suffering and death were all understood as revealing the humanity of Christ In some cases the New Testament holds the mystery of Christ's divinity and humanity together. In the prologue to John's Gospel Christ is described as the divine figure of the Word who existed before creation with God, and who yet became flesh (John 1:1-14). The passage from Philippians cited above begins by speaking of Christ, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave (Philippians 2:6-7). Similarly, the letter to the Hebrews begins by speaking of the Son whom [God] appointed heir of all things, through whom he also created the worlds. He is the reflection of Gods glory and the exact imprint of God s being (Hebrews 1:2b-3a and more generally Hebrews 1:1-2:4), then goes on to say that Christ became a servant (Hebrews 2:5-18). Resources 3.9. Definition of Faith of the Council of Chalcedon (in Leith, pp ); Anathemas of the Second Council of Constantinople 1-11 (in Leith, pp ); Definition concerning the Two Wills and Energies in Christ of the Third Council of Constantinople (in Leith, pp ); Ware, The Orthodox Church, pp ; Fourth Lateran Council, canon 1 (in Leith, p. 57); Catechism of the Catholic Church (in American translation, pp ); Augsburg Confession 3 and 17 (in Leith, pp , 73); Westminster Confession 8 (in Leith, pp ); Anglican Articles of Religion 2-4 (in Leith, p. 267); Dordrecht Confession 3-4 (in Leith, pp ); Mennonite Confession of Faith (1963), articles 1 and 5 (pp. 8-9, 12); Confession of Faith in a Mennonite Perspective (1995), article 2; New Hampshire Confession 4 (in Leith, pp ); Abstract of

40 34 Principles 7 (in Leith, p. 341); Baptist Faith and Message 4, (in Leith, pp. 346, 349); Moravian Ground of the Unity, Part I, "The Belief of the Church"; Methodist Articles of Religion 2-3 (in Leith, p. 354); Fundamental Beliefs of Seventh-day Adventists, beliefs 4 and 9; Nazarene Articles of Faith 2 and 6; Assemblies of God Statement of Fundamental Truths 3 and 14. For further information on these teachings, cf. Campbell, Christian Confessions, pp (Eastern and Oriental Orthodox), (Catholic), (Reformation and Union Churches), (Evangelical and Free Churches), (convergences and contrasts).

41 M TEACHING 4: THE MYSTERY OF SALVATION ost Christian churches teach that because of the fallen condition of humankind, human salvation relies on God's grace. There is widespread agreement, further, that human salvation normally comes about by explicit faith in Christ, that salvation cannot come about when human beings reject faith in Christ, and good works follow as the fruit of faith in Christ. Summary of Teachings 4.1. The Protestant Reformation provoked bitter controversy over the understanding of human nature and salvation, with Protestants insisting on the sovereignty of divine grace in the work of salvation, and Catholics insisting on the need for a faithful human response that included right intentions and right actions growing from faith. Subsequent ecumenical discussions have clarified that Luther s stringent objections to Catholicism should not be understood as condemning the whole of Catholic faith, but rather

42 36 were directed against a very particular form of late medieval Catholicism. Bilateral discussions between Lutherans and Catholics resulted in the adoption of a Joint Declaration on Justification on October 31, In ecumenical discussions through the twentieth century the dialogue between Catholics and Protestants was broadened to embrace the concerns of Orthodox Christians, on the one hand, and of Evangelical Christians, on the other. Given the wide differences in understanding on the basis of human salvation ( 4.4) and the ways on which human beings come to salvation ( 4.8), it would be difficult state a strong consensus on these issues. However, ecumenical discussions have revealed some important areas of consensus, which need to be stated carefully In the first place, the churches agree that because of the fallen condition of humankind, we cannot save ourselves, and so our salvation relies on God s grace. This does not, of course, resolve the traditionally divisive issues over predestination and election, or the related issue of the availability of salvation to every person ( 4.4), but it does at least clarify that salvation relies on divine grace, and ecumenical statements have almost unanimously affirmed this. In the second place, we say that salvation normally comes about by explicit faith in Christ. The expression normally acknowledges the belief held by Orthodox, Catholics, and many Protestants that baptism brings about