|
 |
|||||||||||||||||
| |
|
Practical Priorities (Oakes) |
"Crisis of Confidence" - A Traditionalist Alternative to David Short's "Biblical Perspectives for Anglicans," by John Oakes 1. A Crisis in Context. In some ways, David Short's thoughtful article on "A Crisis in Koinonia: Biblical Perspectives for Anglicans" is a welcome contribution of theological substance to current discussions about how conservative Anglicans should respond to recent liberalizing trends in the churches of the West, and especially to moves to legitimize homosexual practice in North America. As an evangelical pastor, Short is understandably concerned about "the unilateral decisions and actions of one Canadian diocese and the General Convention of the Episcopal Church of the United States (ECUSA) to proceed with the blessing of same sex unions and to consecrate as bishop an openly practicing homosexual." These, he says, have "deeply wounded unity within Anglicanism and elevated the importance of understanding koinonia."(1) But he also writes as Rector of the largest member parish of the coalition styling itself the "Anglican Communion in New Westminster," which has effectively declared unilateral independence from the Diocese of New Westminster and continues to seek Alternative Episcopal Oversight [AEO] with full jurisdiction. "A Crisis in Koinonia" is not, therefore, an abstract academic exercise. It amounts to a forcefully argued plea for global Anglican "realignment," based on Short's conviction that biblical koinonia, as properly understood, is no longer desirable or even possible between what he observes, from the frontline of conflicts in his own diocese and elsewhere, as "two different missions" and "two competing unities in Anglicanism."(2) In choosing to focus on the New Testament Greek term koinonia, which has been commonly translated "communion," Short has targeted an important concept in Anglican ecclesiology, as well as biblical theology. The process whereby one simple word has become what he rightly describes as such "an enormously hard working horse, harnessed to several weighty theological wagons" would be a worthwhile topic of study in its own right. In an Anglican context, we commonly talk of "Holy Communion," of course, when referring to the sacrament of that name, and we regularly affirm our belief in "the communion of saints," whenever we recite the Apostles' Creed. But it is the further sense in which we use "communion" to describe "our mutual [Anglican] relationships as being more than merely structural" in which Short is most interested. It is the usage of "communion" - as in the phrase "Anglican Communion" - to signify what the 1997 Virginia Report discovered "at the heart and center of the Anglican pilgrimage," or what the Eames Commission saw in 1994 as "the spiritual reality" constituting "the basis of the Christian Church," which Short no longer thinks biblically valid in today's world of "different missions" and "competing unities" within Anglicanism.(3) Inasmuch as key elements of Short's understanding of "communion" depend on his extended exposition of the New Testament concept of koinonia, the persuasiveness of his thesis depends significantly on the strength of his biblical exegesis. But because Short applies his theological conclusions to the current situation, the success of his argument also relies on the accuracy of his analysis of recent developments in the global Anglican Communion. Unfortunately, as will be shown, Short's paper has significant weaknesses in these areas and the net result is that his concluding call that "it is time for Anglicans to realign" is by no means as convincing or compelling as it was obviously intended to be.(4) Thus while there is much of value in Short's paper and there may indeed be a growing "crisis" in world Anglicanism, it is not necessarily of the kind that he proposes. 2. Biblical Exposition - An Examination of Short's Models of "Koinonia." a. "Fellowship with God" and "with Others in God's Work." Much of Short's primary analysis of the vertical and horizontal dimensions of koinonia in the New Testament seems apposite. Citing the use of the noun and its cognates in such passages as 1 John 1:3, 2 Peter 1:4, 1 Corinthians 1:9 and 2 Corinthians 14:14, he makes a strong case for defining a first, vertical sense of koinonia as "the living bond which unites Christians in the new life of God the Father, Son and Holy Spirit." "Koinonia," he states, "is a basic NT description of the common relation Christians share with God." Short pays little attention, beyond a few scattered historical details, to the contexts of the biblical references that he cites. In that sense, his exposition is sometimes open to the charge of "proof-texting." But his basic concept of koinonia as "fellowship with God" which he extrapolates from different texts is convincing, as is his second of koinonia as "fellowship with others in God's work."(5) In a sense, horizontal Christian koinonia with one another is inseparable from vertical koinonia with God, because as Short makes clear, the former also involves "participation in the activity of God in the world." Thus when the apostle Paul tells the Corinthians that just "as [they] share in our sufferings, so also [they] share in our comfort" (2 Corinthians 1:7), or he thanks the Philippians for their "partnership in the gospel" (Philippians 1:5), and acknowledges that they "share in God's grace" with him (Philippians 1:7), he is testifying to the reality of a Christian communion that is rooted in relationship with God in Christ.(6) There is, as Short observes, a "mutual unity expressed through Christian living and mission" and it is expressed in very practical ways, including financial support and other acts of service. Indeed, such koinonia is one of the primary marks of the Spirit-filled, post-Pentecost church described in Acts 2:42 following, where it "functions both as a source and result of mission."(7) Practical Priorities - pg. 2 | |
home | |
(This page is maintained by Rev. Dr. John Oakes and Kirsten Oakes .) |
|