The Kingdom of God Is Within You Page 7
The fact that men called what was formed afterward by the same word as Christ used for something totally different, does not give them the right to assert that Christ founded the one, true Church.
Besides, if Christ had really founded such an institution as the Church for the foundation of all his teaching and the whole faith, he would certainly have described this institution clearly and definitely, and would have given the only true Church, besides tales of miracles, which are used to support every kind of superstition, some tokens so unmistakable that no doubt of its genuineness could ever have arisen. But nothing of the sort was done by him. And there have been and still are different institutions, each calling itself the true Church.
The Catholic catechism says: "L'Église est la société des fidéles établie par notre Seigneur Jésus Christ, répandue sur toute la terre et soumise à l'authorité des pasteurs légitimes, principalement notre Saint Père le Pape," [see Footnote] understanding by the words "pasteurs légitimes" an association of men having the Pope at its head, and consisting of certain individuals bound together by a certain organization.
[Footnote: "The Church is the society of the faithful, established by our Lord Jesus Christ, spread over the whole earth, and subject to the authority of its lawful pastors, and chief of them our Holy Father the Pope."]
The Greek Orthodox catechism says: "The Church is a society founded upon earth by Jesus Christ, which is united into one whole, by one divine doctrine and by sacraments, under the rule and guidance of a priesthood appointed by God," meaning by the "priesthood appointed by God" the Greek Orthodox priesthood, consisting of certain individuals who happen to be in such or such positions.
The Lutheran catechism says: "The Church is holy Christianity, or the collection of all believers under Christ, their head, to whom the Holy Ghost through the Gospels and sacraments promises, communicates, and administers heavenly salvation," meaning that the Catholic Church is lost in error, and that the true means of salvation is in Lutheranism.
For Catholics the Church of God coincides with the Roman
priesthood and the Pope. For the Greek Orthodox believer the
Church of God coincides with the establishment and priesthood of
Russia. [See Footnote]
[Footnote: Homyakov's definition of the Church, which was received with some favor among Russians, does not improve matters, if we are to agree with Homyakov in considering the Greek Orthodox Church as the one true Church. Homyakov asserts that a church is a collection of men (all without distinction of clergy and laymen) united together by love, and that only to men united by love is the truth revealed (let us love each other, that in the unity of thought, etc.), and that such a church is the church which, in the first place, recognizes the Nicene Creed, and in the second place does not, after the division of the churches, recognize the popes and new dogmas. But with such a definition of the church, there is still more difficulty in reconciling, as Homyakov tries to do, the church united by love with the church that recognizes the Nicene Creed and the doctrine of Photius. So that Homyakov's assertion that this church, united by love, and consequently holy, is the same church as the Greek Orthodox priesthood profess faith in, is even more arbitrary than the assertions of the Catholics or the Orthodox. If we admit the idea of a church in the sense Homyakov gives to it—that is, a body of men bound together by love and truth—then all that any man can predicate in regard to this body, if such an one exists, is its love and truth, but there can be no outer signs by which one could reckon oneself or another as a member of this holy body, nor by which one could put anyone outside it; so that no institution having an external existence can correspond to this idea.]
For Lutherans the Church of God coincides with a body of men who recognize the authority of the Bible and Luther's catechism.
Ordinarily, when speaking of the rise of Christianity, men belonging to one of the existing churches use the word church in the singular, as though there were and had been only one church. But this is absolutely incorrect. The Church, as an institution which asserted that it possessed infallible truth, did not make its appearance singly; there were at least two churches directly this claim was made.
While believers were agreed among themselves and the body was one, it had no need to declare itself as a church. It was only when believers were split up into opposing parties, renouncing one another, that it seemed necessary to each party to confirm their own truth by ascribing to themselves infallibility. The conception of one church only arose when there were two sides divided and disputing, who each called the other side heresy, and recognized their own side only as the infallible church.
If we knew that there was a church which decided in the year 51 to receive the uncircumcised, it is only so because there was another church—of the Judaists—who decided to keep the uncircumcised out.
If there is a Catholic Church now which asserts its own infallibility, that is only because there are churches—Greco-Russian, Old Orthodox, and Lutheran—each asserting its own infallibility and denying that of all other churches. So that the one Church is only a fantastic imagination which has not the least trace of reality about it.
As a real historical fact there has existed, and still exist, several bodies of men, each asserting that it is the one Church, founded by Christ, and that all the others who call themselves churches are only sects and heresies.
The catechisms of the churches of the most world-wide influence—the
Catholic, the Old Orthodox, and the Lutheran—openly assert this.
In the Catholic catechism it is said: "Quels sont ceux qui sont hors de l'église? Les infidèles, les hérétiques, les schismatiques." [Footnote: "Who are those who are outside the Church? Infidels, heretics, and schismatics."] The so-called Greek Orthodox are regarded as schismatics, the Lutherans as heretics; so that according to the Catholic catechism the only people in the Church are Catholics.
In the so-called Orthodox catechism it is said: By the one Christian Church is understood the Orthodox, which remains fully in accord with the Universal Church. As for the Roman Church and other sects (the Lutherans and the rest they do not even dignify by the name of church), they cannot be included in the one true Church, since they have themselves separated from it.
According to this definition the Catholics and Lutherans are outside the Church, and there are only Orthodox in the Church.
The Lutheran catechism says: "Die wahre kirche wird darein erkannt, dass in ihr das Wort Gottes lauter und rein ohne Menschenzusätze gelehrt and die Sacramente treu nach Christi Einsetzung gewahret werden." [Footnote: "The true Church will be known by the Word of God being studied clear and unmixed with man's additions and the sacraments being maintained faithful to Christ's teaching."]
According to this definition all those who have added anything to the teaching of Christ and the apostles, as the Catholic and Greek churches have done, are outside the Church. And in the Church there are only Protestants.
The Catholics assert that the Holy Ghost has been transmitted without a break in their priesthood. The Orthodox assert that the same Holy Ghost has been transmitted without a break in their priesthood. The Arians asserted that the Holy Ghost was transmitted in their priesthood (they asserted this with just as much right as the churches in authority now). The Protestants of every kind—Lutherans, Reformed Church, Presbyterians, Methodists, Swedenborgians, Mormons—assert that the Holy Ghost is only present in their communities. If the Catholics assert that the Holy Ghost, at the time of the division of the Church into Arian and Greek, left the Church that fell away and remained in the one true Church, with precisely the same right the Protestants of every denomination can assert that at the time of the separation of their Church from the Catholic the Holy Ghost left the Catholic and passed into the Church they professed. And this is just what they do.
Every church traces its creed through an uninterrupted transmission from Christ and the Apostles. And truly every Christian creed that has been derived from
Christ must have come down to the present generation through a certain transmission. But that does not prove that it alone of all that has been transmuted, excluding all the rest, can be the sole truth, admitting of no doubt.
Every branch in a tree comes from the root in unbroken connection; but the fact that each branch comes from the one root, does not prove at all that each branch was the only one. It is precisely the same with the Church. Every church presents exactly the same proofs of the succession, and even the same miracles, in support of its authenticity, as every other. So that there is but one strict and exact definition of what is a church (not of something fantastic which we would wish it to be, but of what it is and has been in reality)—a church is a body of men who claim for themselves that they are in complete and sole possession of the truth. And these bodies, having in course of time, aided by the support of the temporal authorities, developed into powerful institutions, have been the principal obstacles to the diffusion of a true comprehension of the teaching of Christ.
It could not be otherwise. The chief peculiarity which distinguished Christ's teaching from previous religions consisted in the fact that those who accepted it strove ever more and more to comprehend and realize its teaching. But the Church doctrine asserted its own complete and final comprehension and realization of it.
Strange though it may seem to us who have been brought up in the erroneous view of the Church as a Christian institution, and in contempt for heresy, yet the fact is that only in what was called heresy was there any true movement, that is, true Christianity, and that it only ceased to be so when those heresies stopped short in their movement and also petrified into the fixed forms of a church.
And, indeed what is a heresy? Read all the theological works one after another. In all of them heresy is the subject which first presents itself for definition; since every theological work deals with the true doctrine of Christ as distinguished from the erroneous doctrines which surround it, that is, heresies. Yet you will not find anywhere anything like a definition of heresy.
The treatment of this subject by the learned historian of Christianity, E. de Pressensé, in his "Histoire du Dogme" (Paris, 1869), under the heading "Ubi Christus, ibi Ecclesia," may serve as an illustration of the complete absence of anything like a definition of what is understood by the word heresy. Here is what he says in his introduction (p. 3):
"Je sais que l'on nous conteste le droit de qualifier ainsi [that is, to call heresies] les tendances qui furent si vivement combattues par les premiers Pères. La désignation même d'hérésie semble une atteinte portée à la liberté de conscience et de pensée. Nous ne pouvons partager ce scrupule, car il n'irait à rien moins qu'à enlever au Christianisme tout caractère distinctif." [see Footnote]
[Footnote: "I know that our right to qualify thus the tendencies which were so actively opposed by the early Fathers is contested. The very use of the word heresy seems an attack upon liberty of conscience and thought. We cannot share this scruple; for it would amount to nothing less than depriving Christianity of all distinctive character."]
And though he tells us that after Constantine's time the Church did actually abuse its power by designating those who dissented from it as heretics and persecuting them, yet he says, when speaking of early times:
"L'église est une libre association; il y a tout profit a se séparer d'elle. La polémique contre l'erreur n'a d'autres ressources que la pensée et le sentiment. Un type doctrinal uniforme n'a pas encore été élaboré; les divergences secondaires se produisent en Orient et en Occident avec une entière liberté; la théologie n'est point liée a d'invariables formules. Si au sein de cette diversité apparait un fonds commun de croyances, n'est-on pas en droit d'y voir non pas un système formulé et composé par les représentants d'une autorité d'école, mais la foi elle-même dons son instinct le plus sûr et sa manifestation la plus spontanée? Si cette même unanimité qui se révèle dans les croyances essentielles, se retrouve pour repousser telles ou telles tendances ne serons nous pas en droit de conclure que ces tendances étaient en désacord flagrant avec les principes fondamentaux du christianisme? Cette présomption ne se transformerait-elle pas en certitude si nous reconnaissons dans la doctrine universellement repoussée par l'Église les traits caractéristiques de l'une des religions du passé? Pour dire que le gnosticisme ou l'ébionitisme sont les formes légitimes de la pensée chrétienne il faut dire hardiment qu'il n'y a pas de pensée chrétienne, ni de caractère spécifique qui la fasse reconnaître. Sous prétexte de l'élargir, on la dissout. Personne au temps de Platon n'eût osé couvrir de son nom une doctrine qui n'eut pas fait place à la théorie des idées; et l'on eût excité les justes moqueries de la Grèce, en voulant faire d'Epicure ou de Zénon un disciple de l'Académie. Reconnaissons donc que s'il existe une religion ou une doctrine qui s'appelle christianisme, elle peut avoir ses hérésies." [see Footnote]
[Footnote: "The Church is a free association; there is much to be gained by separation from it. Conflict with error has no weapons other than thought and feeling. One uniform type of doctrine has not yet been elaborated; divergencies in secondary matters arise freely in East and West; theology is not wedded to invariable formulas. If in the midst of this diversity a mass of beliefs common to all is apparent, is one not justified in seeing in it, not a formulated system, framed by the representatives of pedantic authority, but faith itself in its surest instinct and its most spontaneous manifestation? If the same unanimity which is revealed in essential points of belief is found also in rejecting certain tendencies, are we not justified in concluding that these tendencies were in flagrant opposition to the fundamental principles of Christianity? And will not this presumption be transformed into certainty if we recognize in the doctrine universally rejected by the Church the characteristic features of one of the religions of the past? To say that gnosticism or ebionitism are legitimate forms of Christian thought, one must boldly deny the existence of Christian thought at all, or any specific character by which it could be recognized. While ostensibly widening its realm, one undermines it. No one in the time of Plato would have ventured to give his name to a doctrine in which the theory of ideas had no place, and one would deservedly have excited the ridicule of Greece by trying to pass off Epicurus or Zeno as a disciple of the Academy. Let us recognize, then, that if a religion or a doctrine exists which is called Christianity, it may have its heresies."]
The author's whole argument amounts to this: that every opinion which differs from the code of dogmas we believe in at a given time, is heresy. But of course at any given time and place men always believe in something or other; and this belief in something, indefinite at any place, at some time, cannot be a criterion of truth.
It all amounts to this: since ubi Christus ibi Ecclesia, then
Christus is where we are.
Every so-called heresy, regarding, as it does, its own creed as the truth, can just as easily find in Church history a series of illustrations of its own creed, can use all Pressensé's arguments on its own behalf, and can call its own creed the one truly Christian creed. And that is just what all heresies do and have always done.
The only definition of heresy (the word [GREEK WORD], means a part) is this: the name given by a body of men to any opinion which rejects a part of the Creed professed by that body. The more frequent meaning, more often ascribed to the word heresy, is —that of an opinion which rejects the Church doctrine founded and supported by the temporal authorities.
[TRANSCRIBIST'S NOTE: The GREEK WORD above used Greek letters, spelled: alpha(followed by an apostrophe)-iota(with accent)- rho-epsilon-sigma-iota-zeta]
There is a remarkable and voluminous work, very little known, "Unpartheyische Kirchen- und Ketzer-Historie," 1729, by Gottfried Arnold, which deals with precisely this subject, and points out all the unlawfulness, the arbitrariness, the senselessness, and the cruelty of using the word heretic in the sense of reprobate. This book is an attempt to write the history of Christianity in the form of a history of he
resy.
In the introduction the author propounds a series of questions: (1) Of those who make heretics; (2) Of those whom they made heretics; (3) Of heretical subjects themselves; (4) Of the method of making heretics; and (5) Of the object and result of making heretics.
On each of these points he propounds ten more questions, the answers to which he gives later on from the works of well-known theologians. But he leaves the reader to draw for himself the principal conclusion from the expositions in the whole book. As examples of these questions, in which the answers are to some extent included also, I will quote the following. Under the 4th head, of the manner in which heretics are made, he says, in one of the questions (in the 7th):
"Does not all history show that the greatest makers of heretics and masters of that craft were just these wise men, from whom the Father hid his secrets, that is, the hypocrites, the Pharisees, and lawyers, men utterly godless and perverted (Question 20-21)? And in the corrupt times of Christianity were not these very men cast out, denounced by the hypocrites and envious, who were endowed by God with great gifts and who would in the days of pure Christianity have been held in high honor? And, on the other hand, would not the men who, in the decline of Christianity raised themselves above all, and regarded themselves as the teachers of the purest Christianity, would not these very men, in the times of the apostles and disciples of Christ, have been regarded as the most shameless heretics and anti-Christians?"
He expounds, among other things in these questions, the theory that any verbal expression of faith, such as was demanded by the Church, and the departure from which was reckoned as heresy, could never fully cover the exact religious ideas of a believer, and that therefore the demand for an expression of faith in certain words was ever productive of heresy, and he says, in Question 21: