Corinth

The Argument from (Dis-)Similarity

Will the real Church please stand up?  Go to a phone directory of any moderately sized settlement and see if the listings for “churches” don’t rapidly get bewildering.  Indeed, such an exercise is often an education into varieties of Christianity we didn’t know existed!  How should those who worship Christ sort through this denominational chaos?

One method frequently suggested by Roman Catholics, Eastern Orthodox, and Disciples of Christ (along with a few Baptists, on occasion) is to look at the evidence for early Christianity and see which contemporary denomination is most similar to the churches of the apostles and their successors.  This is the argument from similarity.  I recently read a blog post making this argument against Protestants of all stripes, and a commentator here pressed me to consider the same line of reasoning.  It was not the first time.  I have heard this argument made in favor of multiple different branches of contemporary Christianity.  I like to imagine the question by asking which church would look most familiar to the apostle Peter or any of the other earliest Christians, if he were sent on a time-travel expedition from AD 60 to the present.  I prefer someone else to Jesus for this exercise because Jesus is the God who knows the hearts, and this is usually posed as a question about external appearances. (more…)

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“All Things are Yours”

After the divergence of Christian denominations, important spiritual writers were located in different branches.  I think of Brother Lawrence among the Roman Catholics, John Bunyan among the English non-conformists, Fyodor Dostoevsky among the Russian Orthodox, more recently C. S. Lewis among the Anglicans, and Billy Graham among American Evangelicals.  But when people of another denomination read and cite with approval such a writer, members of that writer’s own denomination sometimes object to what feels like poaching.  Surely, the sentiment may be expressed, that writer is “ours”; what write have “you” to appropriate him?  Indeed, some Roman Catholics and Eastern Orthodox feel that way even about writers from before the schism.  I have heard Eastern Orthodox Christians object to any “Western Christian” (Roman Catholic or Protestant) claiming Athanasius or the Cappadocians, and I have heard Roman Catholics object to members of other churches citing Aquinas or Gregory the Great.  Is there any legitimacy to this objection?

The short answer is “no.”

The present is not the first time that Christians have fought over names.  Already in Corinth in the middle of the first century, Christians were claiming to belong to different denominations, whether Peter’s, Paul’s, Apollos’s, or Christ’s (1 Cor 1:11-12).  (It is unclear whether this last group were claiming to be mere Christians, including the others, or holier-than-thou, excluding all the others.)  Among Paul’s many responses to this sorry state of affairs is the following gem:

So then let no one boast in men. For all things belong to you, whether Paul or Apollos or Cephas [Peter] or the world or life or death or things present or things to come; all things belong to you, and you belong to Christ; and Christ belongs to God.” (1 Cor 3:21-23, NASB)

All those, then, who belong to Christ may rightly claim and profit from all those who have gone before.  I am a late-comer to Christ, I know, but even so my heritage includes Moses and all the prophets, all the apostles, the early Christian writers, the medieval Christian writers of East and West (and of whatever language, whether Latin, Greek, Syriac, Armenian, Arabic, or any other), the early modern reformers (such as Erasmus and Luther) and mystics (such as Theresa of Avila and John of the Cross), and modern thinkers and activists (such as Dorothy Day and Martin Luther King, Jr.).  We have this great shared heritage, because it is Christ’s “inheritance in the saints” (Ephesians 1:18) and we are “joint heirs with Christ” (Romans 8:17).  Let us all, then, profit from the riches of that heritage and be prompted by it to fulfill the New Command of our Lord: “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.  By this all men will know that you are My disciples, if you have love for one another.” (John 13:34-35, NASB)