Faith expressions begin with revelations and covenants producing traditions and, eventually, institutions. Revelations and covenants are embraced in a personal fashion, usually with enthusiasm. They are the “heart” of faith. Traditions are ceremonies or celebrations intended to nurture faith. Institutionalization often focuses on orthodoxy. A faith group begins with exuberant adherence to the initial covenant and traditions, but often stagnates when form replaces heart in traditions (see Isaiah 1). When an institution shifts from its revelation, traditions, and mission to becoming an end in itself a variety of excesses may arise—fanaticism, greed, power, crusades, jihad, religious wars, or inquisitions. Students of history may quickly identify secular objectives behind most religious excesses.
Few Protestant Christians would disagree with the “solas”—only Scripture, only Christ, only grace, only faith, and only to God’s glory (Boice, 2001). While one might embrace the notion of the authority of the Bible, the Grace of Christ, or Priesthood of the Believer, one might pause to consider whether Luther was entirely inspired in his root philosophical assumption—human reason is the first and most reliable authority. Most would agree Luther was justified in his condemnation of Pope for peddling condolences to build St. Peter’s, but was the dismissal of the Holy Sacraments in churches what he intended?
A study of Luther’s sermons and letters in their historical context provide insight into his inevitable break with the Roman Church. Considering the historical and philosophical challenges of his age, were he to have recanted and returned to the folds of the Roman Church, another would very likely have emerged to advocate the supremacy of reason over tradition.
Reason coupled with text (Bible) became the ascendant spiritual authority after the Reformation. The appearance of such was inevitable as laity became educated and gained personal access to the Canon. One might argue the Roman Catholic priesthood held a monopoly (or trust) with regard to Scripture (and authority) prior to the advent of the printing press and Bibles translated into the language of the masses. With such authority came responsibility. As the Bible became available in the vernacular, the teachings of the Roman Church became subject to scrutiny. For thoughtful Christians, Luther’s dilemma continues to be our dilemma—have we prayerfully balanced personal responsibility and submission to church authorities?
Protestantism emerges from a context that rejects the mindless acceptance of church traditions. While Protestants typically practice baptism, communion, and matrimony similar to the Roman Catholic Church, they consider these acts symbolic and ceremonial. For many Protestants, the Sacraments are outer indicators of inner dispositions or perhaps vestiges of a superstitious past. Of the Holy Sacraments of the Roman Church established by the Council of Trent, few remain in mainstream Protestant churches.
As one reconsiders the Reformation, one does well to consider the very different contexts from which Catholicism and Protestantism emerged. Catholicism flows from the traditions of the first 500 years immediately following The Acts of the Apostles while Protestantism flows from the relatively recent New Testament Canon of the last 500 years. In addition, we all fall somewhere between reasoning believers and mindless sheep—both conditions having merit. Five hundred years into the Age of Enlightenment, it appears Protestants have lost sight of the first significant years of the Church and Catholics have perhaps failed to acknowledge members are partners with the priesthood because the Scripture and “mysteries” of the Faith are now part of the public domain.
As thoughtful Christians consider the meaning of the Sacraments, a key consideration may be whether Christ charged his Apostles and followers to establish the Church upon faith or reason. Reason certainly had/has its place—Jesus typically asked one to merely watch or follow and belief (and usually baptism) followed later. Faith came after following and was the result of Christ’s actions and teaching. Yet, is reason always a prerequisite for faith? What are we to do with the repentant thief on the cross? What of Peter’s declaration and Jesus’ response—“this was not revealed by man, but by the Father” (Matthew 16:17)?
Have you ever wondered why Jesus didn’t write anything down? We know Jesus read from Isaiah in the synagogue. If he could read, he could probably write. We are forced to conclude that Jesus purposely chose people and traditions over text. In Christ we find one who accepts outsiders, teaches deep truths through parables and riddles, answers questions with questions, and entrusts his message to fishermen. Given the choice between text and people to share the Good News of his incarnation, God chose people. Jesus could have written an absolutely unquestionable, airtight Book of Prayer and Practice for My Church, but he did not. If faith was to become text-based, Jesus could have supplied the text. One cannot help but wonder if Jesus knew something about text we do not.
The traditions of Church Fathers flow from people-based ministry and the authority of witnesses—the earliest recollections of which were later included in the New Testament. Each succeeding generation bore witness of the previous generation’s teachings and actions. The New Testament, as we know it, did not exist. Early Christianity modeled Jesus' ministry—disciples under the authority of teachers. Jesus forgave sins, healed the sick, and cast out demons. He gave his disciples authority to heal and cast out demons—and they did so. The Apostles passed on this authority to an overlapping third generation that included deacons, Barnabas, and others. Paul and Barnabas appointed leaders and elders in their new congregations. The Antioch Church was perhaps one of the most preeminent in early church history and grew under Barnabas, Paul, and Ignatius. The fourth generation is perhaps where contention begins—oral and written traditions describe continued “signs and wonders” and martyrs, but they are not a part of the New Testament Canon.
The first generation of the Jerusalem Church under Peter had an impressive membership. Not only were the Apostles gathered together but also an impressive group of followers who personally knew Christ. These probably included Christ’s mother and natural family, soon-to-be-deacons, Barnabas, Mary (the mother of John Mark), as well as Paul and others. John certainly followed Christ’s instructions from the cross and adopted Mary (Christ’s mother) as his mother. Her influence in the early church is not recorded in the Canon, but the early church’s appreciation of her is evident among succeeding generations.
History tells us the Jerusalem Church scattered under persecution; those with the authority, faith, or ability to perform signs and wonders spread across Asia Minor. As new congregations assembled, they received guidance from the Jerusalem Church—the Apostles and those who were also witnesses of Christ’s life and resurrection. New Testament Epistles indicate these fledgling congregations associated and established common faith and practice through visits and letters from Apostles or those who represented them. The latter are the “bit players” or “extras” in the New Testament, they have no “lines” and are mentioned perhaps once or twice in greetings or post-scripts. After the deaths of Peter and Paul, three of these: Linus, Anacletus, and Clement go on to become leaders of the church in Rome (Bishops of Rome; Popes in Roman Catholic tradition).
The Canon, Holy Sacraments, and Traditions of the Roman Church Fathers flow from this stream. On whose authority were these traditions established? The article on “historical criticism” in the Catholic Encyclopedia is well worth reading (Catholic Encyclopedia, historical criticism). From a Protestant perspective it appears the Council of Trent was inspired in establishing the Canon, but not the Sacraments.
The sacraments of the Roman and Eastern Orthodox Churches do not merely signify divine grace, but by virtue of their institution by Christ, cause grace in the souls of men. "Signum sacro sanctum efficax gratiae"–a sacrosanct sign producing grace, is a succinct definition of a sacrament (Catholic Encyclopedia, Sacraments). Protestants, in general, reject this notion. The Council of Trent (1545-1563) defined seven sacraments: Baptism, Confirmation, Holy Eucharist, Penance, Extreme Unction, Orders, and Matrimony. With reference to sacraments, “God is not restricted to the use of material, visible symbols in dealing with men; the sacraments are not necessary in the sense that they could not have been dispensed with. But, if it is known that God has appointed external, visible ceremonies as the means by which certain graces are to be conferred on men, then in order to obtain those graces it will be necessary for men to make use of those Divinely appointed means” (Catholic Encyclopedia, Sacraments).
Christians may benefit from a review of the narrative from which the Sacraments sprung. In the celebration of the Sacraments we may very likely find ourselves imitating the words and deeds of the Apostles as taught directly by Christ. The end of such an exercise is connecting personally with the historical legacy of the early church. We may find a subtle blessing and yearning as we reconnect with our lost legacy. We may find comfort in reenactment—repeating the words and celebrations of our Fathers as they repeated and celebrated what they learned from Christ.
Doctrine will certainly become a bone of contention if allowed. A Roman Catholic view of heaven, hell, purgatory, grace, cardinal and venal sins, etc., are not required beyond a contemplation of their entry into the narrative. Language usage certainly gets in the way—associating penance and confession with “Rise and walk, your sins are forgiven,” or the “Keys to the Kingdom,” to forgive sin is a stretch for Protestants. Luther believed the “Keys” were “that special authority which Christ has given to His church on earth to forgive the sins of repentant sinners, but to withhold forgiveness from the unrepentant as long as they do not repent” Lutheran Missouri Synod, 2009, p. 14). Thus, confession or penance encourages those who repent with a contrite heart and warns those who do not.
Trustworthy witnesses have validated “signs and miracles” by Jesus, the Apostles, early deacons (Philip, Acts 8:13), and others (Barnabas and others, Acts 14:3). Yet, we do not see much along those lines in mainstream churches. By adhering strictly to the Canon narrative, Protestants have distanced themselves from centuries of Church practices and perhaps the work of the Holy Spirit through them.
