Interaction with N. T. Wright: The New Testament & The People of God
p. 16 ... how(emphasis his) is the history of early Christianity to be (perceived) as relevant for the present day? .... many writers of this and some other centuries have seen the religious experience of the early Christians... as the normative element within Christianity. ... This has the apparent advantage that it enables one to conduct ...study of early Christian religion and theology, with the knowledge that when one has found them one is in touch with the real model of what Christianity is supposed to be like.
There does seem to be certain strain within Evangelical Christianity, throughout the ages, which attributes to the “primitive” church an almost Rousseau/Voltairesque expectation of purity. As these men saw the evils in the world to be the result of the accretions of so-called “civilization”, so Evangelicals often have some sort of sense that the problems in Christianity today are more the result of “Church” being imposed on Christianity than anything else. There is a general longing or wish to return to what is perceived to be an immediacy of Christian experience that is not present in our more distant, modern age.
I believe Wright is correct in criticizing this type of thinking. He reminds us that any such thinking is necessarily selective in pointing to the Biblical record for choosing what things about the early church are to be normative.
...the process will clearly involve selection...according to a pre-arranged evaluative (emphasis his) scheme.... one is forced to import other criteria from outside, which will enable us to distinguish the ‘right’ sort of early religious experience from the ‘wrong’ sort. (P. 16-17)
I have to agree. There is very little in the primitive Church in Corinth that we might want in our modern congregations. Similarly the “foolish Galatians” don’t provide much in the way of example. There was the perennial problem of “Judaizers” seeking to impose a Jewish identification on the church and there certainly must have been entire congregations which reflected those ideas in their central character. Of the churches listed in Rev. 2-3 several were seriously in error. The record we have of the early church then does not appear prima facie to provide a great deal of foundation for understanding their experience or character as “normative” for Christian emulation.
Perhaps what should guide us in thinking about how to think about the early church, is to seek to understand how the Bible presents the record of its history for our inspection. As an overall perspective the Scriptures seems to treat it pretty much in the same category as it treated ancient Israel. What we see in the NT is that Scriptures deals with the church in its fallen-ness in every age. What we do not see in the early church any more than we see in Israel is a “normative” historical example or instantiation such that the church in all subsequent ages should attempt to conform to its model as closely as possible.
This reminds us that the church in every age exists under the rule of Christ AND under
the judgment of Christ, simultaneously & without fail. As Christ is guiding and governing
His Church, so He is also dealing with un-glorified sinners divided up into the basic
categories of sheep and goats. In this situation, in every age, we see the church
struggling to deal with the challenges of its culture and the moral issues of its day. We
see the normal tendency as Christ tarries to shift into worldly preoccupation and
misplaced priorities. We see the inroads of Satan being more or less resisted. We see
the continual necessity of “prophets” calling people back to their God in terms of holiness
of conduct and purity of devotion. In every age, early church included, the only “Norm” is
that spiritual warfare is continuous and deadly and that the true reality is that there is
very little difference between the church in our age and the early church, except for the
presence of exceptional gifts of the Spirit.And if we finally humble ourselves before that reality, then what we will find is that in
every age two things are necessary.
(1) The church must have a strong sense of identification & continuity with the church of
previous ages. We are the heirs of their struggle, their defeats and their victories. We
and they, together, are joint participants in the great ongoing project of actualizing the
True Church of Christ which is victorious over all His and our enemies. And in humility,
we must undertake the work of synthesis and critique of our historical brothers and
sisters, learning from their mistakes and appropriating the fruits of their struggles. No
age is to be idealized because the only ideal is eschatological not historical. The only
historical Norm is Jesus Himself and the only perfection which the Church had or ever will
have, is that it is the instrument by which He Himself will usher in the Great Day of His
Coming.
(2) The church must have a strong sense of identification & continuity with the church of
future ages. We have an obligation of task. We must self-consciously undertake to
formulate and articulate the present challenges of the church in terms of its historical
continuity so that we may properly pass on that understanding to those yet to be born.
We must not leave to them only raw data from which they are to synthesize and seek to
understand our age and how we, for better or worse dealt with it. It is our task to place
our time and our challenges in historical perspective, not only so that we ourselves may
be obedient in the manner which our context demands, but so that we may provide a solid
foundation on which future generations may deal with the context they face. We are
torch-holders and torch-protectors of the flame we have received from others. It is up to
us to address the impurities in that flame, both those resulting from previous ages (task
of historical critique) and those which we have inflicted upon it (present critique). Our
goal is to glorify Christ in our obedience, but also to pass on as pure a flame as we, in our
own fallenness are able.
We must not assign a too romantic aura to any stage of the church’s journey through time. We must honor and respect and love those who have gone before even as we must honor and respect and love those with whom we walk now and those who will follow us. But the burden of historical perspective, while a true honor and privilege, is one with great challenges and opportunities.
At the same time, don't you think the principles the apostles applied in their setting should also apply as we think through how our own congregations should be structured and led? It may well be that many of the same considerations still apply, and the ones that don't have some prior principle behind them that will apply.
Posted by: Jeremy Pierce | September 20, 2005 at 09:04 PM
Certainly can't disagree with that too much as you have stated it. I could not be a Presbyterian if I did not think that the Apostolic practice of leadership by elders was of normative importance.
I am more concerned about a mistaken idea that somehow the 1rst century church was more "pure" than our present churches and that there is an unwarranted nostalgia for some simpler, purer Christianity unencumbered by the mounds of "tradition" (read doctrine) that has accumulated over the years.
Is this what your comment was directed toward?
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