Doctrine of the Church (Ecclesiology and Sacramentology)

 

Doctrine of Ecclesiology

            What is the fundamental nature of the Church? As a divine institution composed of redeemed humans, there will always be a challenge to describe the paradoxical essence of the church. We know church is not a building but rather comprises the gathering of people therein. Yet any assembly of believers in one location in space and time is also uniquely connected to disciples throughout history and across the world.

Several different conceptualizations have been utilized to describe the church. It is depicted as an institution, community, or sacrament depending on the tradition and whether primary place is given to its being visible or invisible. In the Roman Catholic tradition, the church is seen as a visible institution and as such membership within the church is essential. Outside of the church there is no salvation. The Protestant tradition generally sees the church as a community, the gathering of a group in the name of Jesus (Mt 18:20). The Orthodox Church views it as a sacrament, a sign and event of grace. In my tradition the institutional church’s importance has sometimes been downplayed by the priority Protestant soteriology places on individualism. To counteract that I would like to see more robust and compelling teaching in these circles on the value of community together. Still, I put primacy on the invisible church because it should not be limited to the earthly conceptions since it will endure for eternity. The church is visible here on earth and the fact that it is mediated institutionally is an important aspect. The idea of the church as a sacrament appeals to me because the church is representative of Christ and makes him present, carries on his work, and constitutes him on earth. A sacrament is a visible sign of an invisible reality. This is an excellent way of picturing the church when it is balanced with other aspects.

Many metaphors have been given in scripture to refer to the church: temple, body, bride, priesthood, and household of God. Together these give us a composite picture that reveals the complexity and enigmatic nature of the church. The Nicene Creed contains the phrase “One Holy Catholic and Apostolic Church” which describes several characteristics recognized by all the major Christian denominations. Interpretations differ and have been impacted by important events in the history of the church. I believe the oneness of the church is reflective of the Trinity (John 17:21). As with considering the nature of the Trinity the church exists in unity through distinct and unconfused persons. The diversity reflected in Revelation 7 is an essential mark of Christian communities here and now. Holiness of the church is not found inherently in the people but because of Christ’s holiness. That the church is catholic and universal means to me that local fellowships are not simply a portion of the church. Rather, there is a unity that reflects the consubstantial nature of the Trinity, wherein there is no subordination or separation. I veer away from the idea of the church’s apostolic witness generating from the succession of leaders and prefer to place the priority of the Word as authoritative for the church today.

The church government style I participate in is Congregationalist rather than Episcopal or Presbyterian. That the church is a priesthood of all believers is a compelling witness to how a local fellowship of believers is to be formed (1 Pet 2:4). No church model perfectly captures the biblical evidence and each one must function in a way that is aware of its shortcomings. Ecclesiological models often reflect secular politics and organizations since the institution of the church is contextualized in each place. However, they also reflect visions of the heavenly reality of God’s kingdom. Structures of some kind must exist but knowing the direction it tends to err will diminish the potential for a harmful imbalance.

It seems to me that because God resides outside of space and time, the limitations brought on by these elements do not similarly constrain him or the church. Though the church exists supraphysically it is experienced institutionally. While we are in this mortal tent and limited by time and space, we will more readily experience the body of believers when we gather within those dimensions. However, since those aspects of our earthly humanity will ultimately pass away, we need not constrict the eternal body of Christ merely to those terms. The being of the church is always influenced by the context it is found and we must consider the current realities that are apparent. There are fresh ways of considering what the church looks like when new circumstances arise.

In some ways the church is above physical and cognitive delineations and yet those things have an impact on the practical experience of a fellowship of believers. Current ecclesiological debates consider if the gathered church is necessitated by a physical presence or if being together simply requires cognition and an internet connection. The global pandemic has given new reason to consider the question if virtual church is an equative substitute for a physical meeting in person. I posit that the method of transmission certainly impacts the experience but does not change the essence. One could similarly ask if someone attends physically but is limited by cognitive disabilities whether they are truly participants in the church. Conversely, if someone cannot attend a weekly gathering because of physical disabilities does that person have no share in the church? The church is broader than earthly limits and this requires that we have a metaphysical understanding that is not limited by time, space, or disabilities.

Doctrine of Sacramentology

            The word for sacrament came from the Latin translation of mystery. Its origin was not definitively tied to the traditional sacraments of the church but rather came to be connected to them over church history. The etymology of the word sacrament includes the connotation of an oath taken for a person to be consecrated to God. As the word has been further developed and defined, different aspects of what is a sacrament and the intent and effect of them have been debated.

            The most prevalent understanding of sacrament throughout the years has been understood to include some combination of a representational sign connected with natural elements. Their purpose has been postulated to be as simple as a commemorative symbol to as important as being the means of conveying grace. I view sacraments as actions that have been instituted by Christ as rites or ceremonies that affirm and concretize the invisible truths they symbolize and are limited to Baptism and Eucharist.

            Baptism is a symbolic cleansing that images the reality of a Christian dying with Christ and resurrection from death to a spiritual life. It is an external demonstration of an inward reality. There is more scriptural support for the practice of credobaptism, and I disagree with those who believe it is the New Testament equivalent of circumcision. I view circumcision as a temporary physical practice that is clarified by the later revelation of the deeper spiritual reality - a true circumcision of the heart. This would compare to the function of the tabernacle as a temporary dwelling place for the Holy Spirit, no longer needed because of the deeper reality of the Spirit now indwelling believers. In my church we practice a baptism by immersion which I think is the ideal way to perform baptisms but is not necessarily the only way they can be done if circumstances do not allow.

            The second sacrament is that of the Eucharist, also referred to as The Lord’s Supper or Communion. While Baptism is intended to be a one-time public declaration of faith, taking communion is an ongoing practice. It is meant to help us remember Christ’s sacrifice, proclaim the gospel to others, and participate in a physical act that serves as an ongoing memorial to remind us of the gospel (1 Cor 11:23-26). I readily see the value of a non-cognitive, experiential act, particularly given how often intellectual understanding overrides the practice of faith in reformed traditions. The act of ingesting the bread and the wine connects to how we receive Christ’s Spirit. He is the bread of life and in communion we rehearse our continual need for his presence. Participation in Christ is a concept I am really intrigued by and how it relates to doctrinal issues. Communion is a practical form of participation. Even in the word communion it reminds us of God’s desire to be present with his people. The act of taking communion is more than a mere memorial act and yet it is not a literal transubstantiation of Christ’s body. Taking communion affirms and strengthens faith but does not impart it.  

Bibliography

Bird, Michael F. Evangelical Theology : A Biblical and Systematic Introduction. Second ed. Grand Rapids, Michigan: Zondervan Academic, 2020. 

Erickson, Millard J. 2013. Christian Theology. 3rd ed. Grand Rapids, Mich.: Baker Academic. 

Fairbairn, Donald, and Ryan M Reeves. The Story of Creeds and Confessions : Tracing the Development of the Christian Faith. Grand Rapids, Michigan: Baker Academic, a division of Baker Publishing Group, 2019.

McGrath, Alister E. 2017. Christian Theology : An Introduction. 6th ed. Newark: Wiley.