Church Unity and Conciliarism
Monday, November 18, 2013
The Conciliar Movement and Papal Infallibility
If
we wish to pursue the Unity of The Church, we must some give serious
consideration to Conciliarism or the Conciliar Movement (1409-1449). In a nutshell, the Conciliar Movement claims
that the "supreme authority in The Church resides with an Ecumenical Council." This has the ring of truth, and indeed, it
must be on the right track, depending on how we understand that an Ecumenical
Council is properly constituted. The
opposing side to the Conciliar Movement is the Papal Infallibility movement,
which now prevails.
The Historic Place of the Conciliar Movement
On the other hand, The Reformation (1517-1648) is set over
against both of these movements. The
Reformation proudly declares that "both Popes and Councils do err." This entanglement between Conciliarism, Papal
Infallibility, and Protestantism can hardly be accidental or coincidental. In fact, we are forced to conclude that, in
many ways, The Reformation is the outcome of the collapse of the Conciliar
Movement.
The Fall of
Constantinople (1453) is not unrelated either.
Albeit, developing the linkages might require an encyclopedia of
books. Even though the Byzantine Empire
fades from the pages of history, Orthodox Christianity does not die. Orthodoxy recovers and flourishes, and today
is the second largest of all church bodies.
Indeed, this second place role must be seen as part of the problem: for
many Orthodox fear that reconciliation with Rome would result in their domination
by their larger brother.
The Goal of a new Conciliar Movement
What would be the goal of a new Conciliar Movement? Certainly not the resolution of the
Roman-Avignon rivalry: in any case we have always believed that Avignon far
overstepped all reasonable bounds. For
me, the proper objective of a new Conciliar Movement would be the resolution of
1054 and the Fourth Crusade. However,
this has proved to be a Gordian Knot, which only the Second Coming of Christ
may untie. Nevertheless, even if we are
unable to untie this not, and fail miserably: there are sufficient commands in Scripture to
do exactly this; so that we ought to try diligently. This may liken us to moths attacking the
flame, but I would rather die in seeming futility in obedience to Christ, than
live in open opposition to what He has so clearly commanded.
Where Does Church Authority Reside?
This has to be the core of the unsettled argument. That in the Roman-Avignon rivalry, Rome
prevailed, is of small comfort. Such a
victory is little more than a triumph between two powerful rival
city-states. Other city-states could
have easily entered the contest. The
continuing existence of the Orthodox Church indicates that this resolution to
the problem did not sit well with many Asian Christians. The development of the Reformation indicates
that this resolution to the problem did not sit well with many European
Christians.
The authority of The Church resides first in God the
Father. Scripture clearly indicates that
the Father has delegated all of this authority[1] to the Lord Jesus Christ, the Son of God, the King
of the Universe. Scripture also clearly
indicates that the Father has delegated all of this administrative power[2] to the Holy Ghost, the Comforter,
the Spirit of Truth.
On the day of Pentecost that authority and power was applied
to every Christian present:[3] for it is evident that the
cloven tongues of fire rested on every Christian, not
merely on the Apostles, not exclusively on Peter. This evidence in fire and ecstatic utterance
continued for several years, and was, for some time, the singular evidence that
a new legitimate local church was constituted.
We must consider the significance of these cloven tongues of fire
and ecstatic utterances: what are they?
These miraculous phenomena are none other than the same presence of God’s
visible Glory that spoke with Moses at the burning bush, on the mountain, and
in the tabernacle; the same Glory of God seen on the mount of Transfiguration. This miracle is the baptism of the Holy
Ghost. It is part and parcel of what it
means to be a Christian. Without the baptism
of the Holy Ghost there is no Christianity, no Church.
Where does the visible Glory of God reside today? It resides on the whole Christian Church on
earth. However, as with Jesus and with
Moses it is veiled for the time being: mostly because it is unbearable to look
at. So, at its core, the authority of
Christ and power of the Holy Ghost are being exercised exclusively through The
Church. It should be clear that no
individual has the authority by himself to say that another is not part of The
Church: for “What God has joined together, let not man put asunder.” In this context, Peter is merely the
presiding spokesperson: he simply declares as fact, what the whole assembly has
agreed on. In this sense alone, Peter
does speak ex-cathedra.
This then is the whole bone of contention. One body believes that this authority and
power was delegated exclusively to one bishop, where that bishop is first over
all. Another body believes that this authority
and power was delegated to a collegiality of bishops, where that bishop is
first among equals. A third set of bodies
believes that this authority and power was delegated equally to all, without
any hierarchy or regulatory order. Of
course there are many other variations on these views: but, at least in broad
strokes, we have captured the main variations.
What Happened at Nicaea?
Nicaea (325) is the first major attempt to gather The Church
on earth into one fold, with one voice. It
was a time of great and violent controversy.
Roughly three hundred pastors gathered together and hammered out a
statement for their churches, “We believe….”
This was not a peaceful gathering with simple votes and unanimous
decisions. It was a meeting characterized
by vehement emotions, argument, and even fist fights. Offending bishops had to be temporarily
expelled to cool down. Nor was it a
dictatorial declaration, forced upon the churches. According to some, the statement was read
throughout the churches and returned to Constantinople (381)[4] for amendment and
ratification. The outcome is not the
statement of a handful of bishops, but to great extent, the voice of the whole Christian
Church on earth. This is how dogma is
discovered, by agreement, not by unilateral decree.
Nicaea did a great deal to heal rifts in The Church, to
resolve controversy, and provided real leadership for the years ahead. Its aftermath left some things in doubt: for
example, the status of the Oriental Orthodox, and Mar Thoma. Also Origen and Nestorius are condemned,
which condemnations are still under dispute in some remote regions.
Nevertheless, none of the modern ecumenical movements have
expressed such sincere striving for Church Unity, or such success as was
achieved at Nicaea and Constantinople. Hence,
Nicaea and Constantinople must stand as the resolution of the authority debate,
and the model of how it should be accomplished.
Unfortunately, this requires that a goodly number of very powerful
hierarchical bishops would with all humility have to step away from their power
for the sake of, and love for, The Church.
The Original Question
We return to the original question. “If we wish to pursue the Unity of The
Church, we must some give serious consideration to Conciliarism.” What must change in our new Conciliarism is both
our goal and our method. Conciliation
must have as its goal the entire healing of the whole Church on earth, going
back to 1054, and not merely the resolution of giant power struggles between
warring empires. Conciliation must
embrace as its method the listening to the voice of the whole Church on earth,
this alone can be considered dogma, real substantial agreement.
Obviously, this cannot be successful without a real moving
of the Holy Ghost among us. Also obviously,
smaller bodies of brothers and sisters need not fear the domination of the
larger brother; because, nothing can be accomplished without the sincere agreement
of the least brother, and the largest brother, being moved by the Spirit of
Humility, will have no desire to lead by force or oppression: but, of course,
lead he must, he can’t help being the biggest brother. Moreover, this will necessarily result in a
changed Church structure and organization: that much is inevitable.
So, can a Church Counsel be the final authority of The
Church? Yes, if it operates within these
guidelines of Tradition with consideration and respect for the whole
laity. But if high handedness is
involved, no counsel can ever speak for The Church. Does the presiding bishop speak infallibly
ex-cathedra? Yes, if he speaks as the
chairman of The Church, pronouncing as dogma and fact, on what The Church has
already agreed. But if any attempt to
act unilaterally exists, no one can ever speak for The Church in this fashion. Christ,
is the only individual Who speaks for the whole Church on earth. The Holy Ghost, is the only individual Who
executes the will of God on earth.
Our Prayer
“I say to you, ‘Ask, and it shall be given you. Seek, and
you shall find. Knock, and it shall be opened to you. For every one who asks,
receives; he who seeks, finds; and he who knocks, it shall be opened to ...him.
‘If a son asks for bread from any of you fathers, will he give him a stone? If
he asks for a fish, will he give him a serpent instead of a fish? If he asks
for an egg, will he offer him a scorpion?
‘If you then, being evil, know how to give good gifts to your children: how
much more shall your heavenly Father give the Holy Spirit to those who ask
Him?’ ” — Luke 11:9-13
“When the Spirit of truth comes, He will guide you into
all truth: for He shall not speak of Himself; but whatever He hears, He shall
speak: and He will show you things to come. He shall glorify Me: for He shall
receive My things, and show them to you. All things that the Father has are
Mine: therefore I said, that He shall take My things, and show them to
you.” — John 16:13-18
“... in the name of the
Father, and of the Son, and of the Holy Ghost.
Amen. Blessed is our God always,
as it is now, was in the beginning, and ever shall be, world without end. Amen.
Through the prayers of our holy Fathers, Lord Jesus Christ our God, have
mercy on us and save us. Amen. Glory to You, our God, glory to You.
[1]
Matthew 28:18, ἐξουσία
[4]
Obviously their communication methods were somewhat limited.
