Restoring the Bonds of Affection

Anglican Theological Review, Fall 2005 by Carroll, R William

Another problem concerns the notion that God's authority is "vested in scripture" (para. 58). This runs counter to the more cautious formulations in paragraphs 54-55, and it does not seem to permit the kind of "talking back" that good interpretation requires.9 It is idolatrous, moreover, to assert that God s authority can be "vested" in any text or creature, except in highly provisional ways. A more accurate theory of interpretation would stress the critical "conversation" between readers and the text.10

The merit of the notion of bishop as teacher depends on what kind of pedagogy is involved. The Report seems to espouse a sharp division between "accredited leaders" and other Christians. It envisions a teaching church, consisting of ordained ministers (especially bishops, mostly men), and a learning church, which affects doctrinal development chiefly by giving or withholding its "consent."11 Bible study is encouraged for all (para. 57), but teaching by "bishops" and "primates" is stressed as the means by which "the authority of God vested in scripture is brought to bear-in mission within the world and in wise teaching to build up the Church" (para. 58).

The Report gives the impression that the faithful are largely passive recipients of teaching, which consists of the application of Scripture s "message" in a local context.12 The gifts of the Spirit are not emphasized. Several of these involve teaching, and none is restricted to ordained ministers. The episcopacy is largely a second-century development.13 In the New Testament, office is bound with charism (1 Cor. 12:28, Rom. 12:6-8, Eph. 4:11-16), and the church retains an open structure as it awaits the work of the Spirit, the parousia of Jesus, and the Reign of God.

Bishops, priests, and deacons do take on responsibility for preaching and teaching, but how is this to be understood, given the baptismal ecclesiology of the 1979 Prayer Book?14 The gift of the Holy Spirit in baptism directly empowers the whole church (and each of its members) to participate in the ministry of Jesus.15 All ministry involves living out particular aspects of this ministry, to encourage others to exercise their gifts and to contribute to the process of evangelization. No ministry, including teaching, is restricted to any one order, and every order functions only in relationship with the others. God forbid that only deacons should serve the poor or confront the powers that "corrupt and destroy the creatures of God." Both are baptismal promises.16 The case is similar with regard to proclaiming the gospel, teaching, celebrating the sacraments, and providing pastoral care and oversight (episcopé). The principal ministry of each order, including "laypersons," is to "represent Christ and his Church."17 Thus, Christians fulfill their baptismal vow to "proclaim by word and example the Good News of God in Christ."18

A better conception of the teaching ministry of bishops would stress its continuity with that of the baptized, breaking down any fixed division between teaching and learning churches. Distinctions remain within the body, but these are negotiable in light of the egalitarian implications of baptism (Gal. 3:25-29) and the requirements of the church's mission.19 As successors of the apostles, bishops serve as sacramental signs of the primitive testimony to the resurrection. The bishop must be a "teacher of Scripture" because the contemporary church's teaching is grounded in the "apostles' teaching and fellowship."20 The chief criterion for including writings in the New Testament was fidelity to the apostolic "rule of faith" at the heart of the creeds.21 As Christians, we read the Old Testament in light of its messianic fulfillment. Together with the words and deeds of Jesus, his resurrection is central to any evangelical and apostolic testimony Testimony arises from anamnesis, which plays a central role in the sacraments of the church, above all baptism and eucharist (1 Cor. 11:24-25; Luke 22:19). Anamnesis involves more than merely "remembrance" or "memorial": "Through anamnesis, we become participants in the events, not as history, but as present realities in our lives."22 The bishop's authority to preside, oversee, preach, and teach comes from (and contributes to) the entire church's active anamnesis of Jesus.