The Bishop’s Office: Part 1The Servant Go Between: His Rule of Life

(Habit) and Character

The Challenges• General Distrust of authority in western cultures that

historically distrust authority• General distrust of bishops in hierarchical churches

where with so much recent abuse of power, failure to protect the weak and innocent, etc.

• General distrust of Episcopal/Anglican Bishops: Recent History of bait and switch approach to changing the church, I/thou approach, and overall moral failure to lead

• Generally Negative View of Bishops Among Western Cultures Where Independent Churches Thrive: often seen as heavy-handed, oppressive and top down, which negative view has been building for a couple of centuries (Next page)

“Could I have some more gruel, please, Bishop?”

Picture and caption found in a 19th C. English newspaper

Perception of the Office of Bishop Has Been Eroding for Since the Enlightenment

Most Difficult Challenge is to Restore the Apostolic Biblical

Office

The Models

• Apostolic (New Testament Period)• Metropolitan (Early Church)• Princely/Prelacy (Early to Late Middle Ages)• Academic (Reformation Period)• Enlightenment (Post Reformation)• Missionary (Post Great Awakening)• Secular Revisionist (Modern/Post Modern)

Apostolic ModelNew Testament Period

• Evangelist-Missionary• Preacher-Teacher• Ascetic (Upper Room pattern,

Kept a rule, etc.)• Chief Disciple Maker

(Surrounded by an entourage of apprentices)

• Pentecostal Spiritual Gifts particularly healing (Conviction that the Gospel heals)

• Area Pastor of the City Church (Timothy and Titus),

• Servant/Martyr

Metropolitan ModelEarly Church (Patristic Period)

• Development of Synods and Metropolitan early before reorganization by Diocletian (284-305), cf. Archbishop John Quinn, Every Ancient Ever New: Structures of Communion in the Church, p. 11)

• Early Metropolitan Structure: “Bishops of each nation should recognize one among them who is first and acknowledge him as head, and should do nothing extraordinary without his consent . . . Yet neither should the one who is first do anything without the consent of all; for thus there will be oneness of mind, and God will be glorified in Christ in the Holy Spirit” (Canons of the Holy Apostles, Canon 34)

• Council of Nicaea mentions four Patriarchates and already in existence prior to Nicaea and churches organized under them: Rome, Alexandria, Antioch, and Jerusalem (Quinn, p. 14).

• Pastor-Teacher• Healer• Administrator/Organizer• Monastic/Ascetic• Martyr

Princely Prelacy ModelEarly to Late Middle Ages

• Bishops thrust into political roles when the Roman Empire collapsed

• Bishop as Ruler• Bishop as Prince in the

Church• Bishop becomes Fundraiser

in an age of building (Cathedrals, schools etc.)

• Administrator of great wealth (i.e. St. Francis meets the Pope)

Academic and Evangelical ModelEnglish Reformation

• Desire for the restoration of a learned clergy who could preach the Holy Scriptures and the Gospel

• Scholar Bishop: Highly educated

• Educator in background (Cambridge or Oxford)

• Prolific writers and poets• Member of Parliament

Enlightenment ModelPost Reformation thru Enlightenment• Scholar• Leads in reconciling reason with Revelation

by subordinating Revelation & Creeds to reason (i.e. Latitudinarian Movement)

• Role of preserving the faith to innovating the faith begins

• Mystical and sacramental exchanged for function and moralism

• Bishop Stillingfleet (Worcester) and the Latitudinarians ...stood for an attitude and a temper rather than for any particular creed. Though they did not abandon the objective side of religion, their emphasis was primarily on a proper moral outlook of life. They tried to meet what they believed were the greatest intellectual and ethical needs of their generation, and, in so doing, they contributed to the changing character of theology from being dogmatic to being rationalistic [and] . . . earned them the description of 'men of latitude’. Edward Stillingfleet (1635-1639)

Rational Grounds for the Christian Faith

Missionary ModelFirst Great Awakening to Present

• Missionary• Evangelist• Preacher• Teacher• Adventurer• Organizer• Evangelical and Catholic• Bishop James Hannington

(1847-1885): "Go, tell Mwanga I have purchased the road to Uganda with my blood."

Bishop Frank Weston: 1871-1924Bishop of Zanzibar: Anglo Catholic

“There then, as I conceive it, is your present duty; and I beg you, brethren, as you love the Lord Jesus, consider that it is at least possible that this is the new light that the Congress was to bring to us. You have got your Mass, you have got your Altar, you have begun to get your Tabernacle. Now go out into the highways and hedges where not even the Bishops will try to hinder you. Go out and look for Jesus in the ragged, in the naked, in the oppressed and sweated, in those who have lost hope, in those who are struggling to make good. Look for Jesus. And when you see him, gird yourselves with his towel and try to wash their feet.”

Secular Revisionist ModelModern/Post Modern

• Bishop is teacher of new faith• Prophet of new faith to come• Corporatist: Stands by the institution

even when it decides not to allow the faith and the faithful to practice the faith to be faithful

• Promotes a new humanity with a new (old) morality and spirituality of the new age

• Views the opponents of the revisionism as enemies to be removed

• Whereas historic bishops allowed toleration on things indifferent (adiaphora), the new revisionist bishops do not tolerate what has been heretofore known as things essential

• In 1960, Episcopalian Bishop James Pike said the doctrine of the Trinity is “outdated, incomprehensible and nonessential” (The Christian Century, Dec. 21, 1960)

• In 1963, Episcopal theologian Paul van Buren started the God-is-dead movement with the publication of his book The Secular Meaning of the Gospel. That same year, Anglican Bishop John Robinson said in his book Honest to God, “The whole scheme of a supernatural being coming down from heaven to ‘save’ mankind from sin ... is frankly incredible to man ‘come of age.’”

• In 1998 Episcopalian Bishop John Spong said, “I would choose to loathe rather than to worship a deity who required the sacrifice of his son” (Christianity Today, June 15, 1998).

Thus the Challenge for the 21st Bishop in the Church of God is to Reach

Behind the Monarchical and Secular Models of the Episcopate back to the

Apostolic-Biblical, Missionary, and Patristic Model

Integral to Restoring Church and Family in our Culture . . .

“Like the waning of Christianity, the waning of the traditional family means that all of us in the modern West lead lives our ancestors could not have imagined. We are less fettered than they in

innumerable ways; we are perhaps the freest people in the history of all humanity. At the

same time, we are also more deprived of the consolations of tight bonds of family and faith known to most of the men and women coming before us—and this fact, it will be argued, has had wider repercussions than have yet been understood.” Mary Eberstadt, How the

West Really Lost God

“What this book means to convey is that family and faith are the invisible double helix of society—two spirals that when linked to one another can

effectively reproduce, but whose strength and momentum depend on one another.” Mary Eberstadt, How

the West Really Lost God

Eberstadt’s correlation between Church and Family leads us to the kind of Biblical Bishop we need . . .

As to the kind of bishop we need: (A) Given the similarity to the pre-Christian era the times require that the full Apostolic Bishop’s office be restored; but, (B) We need the kind of Apostolic Bishop of which

St. Paul speaks reflecting that double helix relationship between church and family, to which Eberstadt referred. This points to the

importance of the restoration of married clergy and even Bishops, as well as St. Paul’s model of what Henry Clay Trumbull calls the servant

go-between view of apostle-bishop (Studies in Oriental Social Life, pp. 22-25).

St. Paul Explains the office of Bishop in a way that touches the double helix of family and church when he refers to his Apostolic Episcopacy with a Marital

Model Wedding Christ and His Church, what Trumbull calls the Servant Go-Between:

“For I am jealous for you with a godly jealousy; for I betrothed you to one

husband, that to Christ I might present you as a chaste virgin” (2 Corinthians 11:2)

Paul draws on the same language as other parts of the Holy Scriptures, including his own letters, used elsewhere to describe the

relationship between God and His people as a marriage

Therefore Paul in his use of nuptial language in 2 Corinthians 11:2, reflecting the marital covenant between God and

His people, refers to the apostolic-bishop role as in some sense assisting to

form the union between God and His Bride. This role as some sort of covenant go between has rich Biblical background

in the Old and the New Testament.

“In that day, says the Lord, you will call me, ‘My husband,’ and . . . I will betroth you to Me forever; I will betroth you in righteousness and in justice, in steadfast love,

and in mercy. I will betroth you in faithfulness; and you shall know the Lord” (Hosea 2:16-20, RSV)

“Husbands love your wives as Christ loved the church and gave himself up for her, that he might sanctify

her, having cleansed her by the washing of water with the word, that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy without blemish [i.e. “a chaste

virgin” cf. 2 Corinthians 11:2]. . . . For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. This

mystery is a profound one, and I mean in reference to Christ and the church” (Ephesians 5:22-32).

The Role of the Go-Between

“When a young man informed his father that he desires to obtain a specific young woman for his wife, the father calls in a wakeel, or deputy, to act as a ‘friend of the bridegroom,’ [Judges 14:20; John 3:29] or would-be bridegroom, or as his ‘best man’ in the negotiations to be made” (Henry Clay Trumbull, Studies in Oriental Social Life, p. 17)

Examples of the Servant Go Between Or Friend of the Groom

• Abraham’s most trusted servant sent to find a wife for Isaac (Genesis 24:1-67). N.B. Abraham makes him take a special oath even though he was in charge of Abraham’s entire household.

• Moses: Jeremiah tells us God became Israel’s husband at the Exodus, thus Moses was the go between bringing God and His people together

• Samson had a go between, so called “friend of the groom,” who apparently betrayed him (Judges 14:20). Since the go between is a “would be groom,” the mission of sending a go between messenger was always risky

• John the Baptist is called the friend of the Groom, or the servant go between (John 3:29)

• Theology of the go between is that only God’s Son can be the ultimate go between, yet the Lord appoints apostle-bishops to serve as the New Covenant go betweens (2 Corinthians 11:2).

Thus: Bishop is a Go Between ServantWedding God’s People to Him

The Go Between Role Does not replace the Mediatorial Role of Christ, but does represent, convey the presence of the Groom in a similar way to the go between servants in Scripture. They would go to find a bride for the Redemptive Deliverer (i.e. ultimately

Christ), speak, act and in some sense embody the would be groom to the bride to draw her into a

relationship with the true groom. Afterwards, as in the case of Abraham the servant go between would

oversee the Father’s household with all that that entailed. This is why the early Church Fathers spoke of the Bishop as in some sense Christ to the people.

Ignatius of Antioch (A.D. 107)Student of John the Apostle

• "Indeed, when you submit to the bishop as you would to Jesus Christ, it is clear to me that you are living not in the manner of men but as Jesus Christ, who died for us, that through faith in his death you might escape dying. It is necessary, therefore—and such is your practice that you do nothing without the bishop, and that you be subject also to the presbytery, as to the apostles of Jesus Christ our hope, in whom we shall be found, if we live in him. It is necessary also that the deacons, the dispensers of the mysteries [sacraments] of Jesus Christ, be in every way pleasing to all men. For they are not the deacons of food and drink, but servants of the Church of God. They must therefore guard against blame as against fire" (Letter to the Trallians 2:1–3 [A.D. 110]).

That the Church Has Always Understood the Office of Bishop as the Servant Go Between, Representing and Even the

Would Be Groom . . .

The Bishop as the Go Between Would-Be Groom is Expressed in Ancient

Symbols Given to the Bishop: A Special Ring and Wearing Purple the Color the

King

The Ring in the Bible• Given to God’s vice-regent (i.e. Joseph in Genesis

41:42) allowed to wear the king’s ring, ride in the King’s chariot, dress in the purple color of the king (Daniel 4:29), and nothing short of go between role acting on behalf of the king.

• The ring was a symbol that the vice regent acted on behalf of the king

• The bishop’s ring is a wedding symbol indicating that the bishop acts on behalf of Christ, as the would-be groom, a servant go-between. The ring is a reminder to him and the people of God that he is servant to the Groom as the Lord’s vice regent

Paul Refers to Himself with Servant Go Between Language to the Corinthians . . .

Therefore this concept can be helpful in understanding the Office of Bishop . . .

But, This Understanding of the Servant-Go-Between Bishops Demands the Habit-

forming Character Required of His Person

Given the Role of the Go Between as demonstrated in faithfulness (i.e.

Abraham’s servant)And in Failure (i.e. Samson’s traitor go

between)

The Go Between Bishop Wearing the Ring of the King and His Color Purple Must be a Holy Man, Explaining the New Testament Emphasis on the Habit-Forming Character

of the Bishop

Gregory the Great said . . . • “No one does more harm in

the church than he who has the title or rank of holiness but acts perversely” (St. Gregory the Great, The Book of Pastoral Rule, Part I, ¶ 2)

• “I do not think there are many among Bishops that will be saved, but many more that perish.” (St. John Chrysostom, Homily III, Acts 1:12)

• “The floor of hell is paved with the skulls of bishops” (Attributed to Athanasius at Nicaea, A.D. 325)

Habit-Forming Character Emphasized Several Ways

• Ascetic/Monastic Call of the Bishop in his personal life

• Lists of qualifications reflecting the mainstays of character (Paul and Gregory the Great are helpful here)

Monastic Model of the Bishop:From the Earliest Days Even in the New Testament An Ascetic, Semi Monastic,

Monastic View of the Apostolic Bishop Lay Behind His Office . . . Especially Among

Early Christianity in Britain

Thus, Whether We Recognize It or Not, the College of Bishops Is a

Monastic Community Calling for a Regula, Rule, Habit of Life

The New Testament and the Ancient Church Point First and

Foremost to the Monastic Call to Asceticism in the Life of the Bishop

The Bishop’s Distinct Habit . . . Symbolized in His Clothing . . . But

is Essentially a Rule of life

The Ascetic Life of the Bishop in the New Testament

• The Apostles were filled with the Holy Spirit who produced a rule in their lives, which regula was a reproduction of the Incarnation

• The Apostle Bishops were given the retreat, withdrawal principle/practice by Christ, which implies an asceticism at work in the community of the apostles from the beginning

• Apostle Bishops were directed by Christ to begin their apostolic ministry after the Ascension in prayer prior to Pentecost (Acts 1). A rule and retreat principle begin the ministries of the apostles. James referred to as “camel knees” due to the extended time he spent in prayer

• Apostle Bishops reveal the priority of prayer and Scripture study when facing an early crisis in the Church (Acts 6)

• Apostle Bishops regularly fast• Apostle Bishop Paul withdraws for three years after his call into the ascetic life to

learn the way of Christ• Apostle Bishops’ rule involved a life of witness (i.e. Paul’s guards etc.• Apostle Bishops live a mystical life of listening to God for His special direction, as

well as listening to the council of the apostles for consensus (Acts 15)• Benevolent: Givers to mission and needs

The Ascetic/Monastic in the Life of the Bishop in the Ancient Church

• History of bishops being called out of the monastic communities

• Celtic bishops immerse themselves in Scripture memory (i.e. the tradition of memorizing the Book of Psalms)

• Chrysostom read the Bible five times a year• Creation of oratories, private chapels (i.e.

Lancelot Andrews) and quiet places of prayer• Archbishop Michael Ramsey when a diocesan

would schedule a Sunday off after every three visits to be in his own cathedral to retreat to his chapel for spiritual refreshment

The Principle: The Holy Spirit formed the Character of the Bishop through His Rule of Life in Christ’s Company of the Committed and the Community Raised up in the Early

Church

What Kind of Rule of Life Promotes the New Testament Lists of Character Required of the Bishop

(1 Timothy 3; Titus 1)• Qualities• Above reproach• Husband of one wife• Temperate• Prudent• Respectable• Hospitable• Able to teach• Not addicted to wine• Gentle• Uncontentious• Free from love of money• Manages household well• Not a novice• Good reputation in the community

• Character Implied• Consistent Integrity• Fidelity to the Covenant Bride• Restrained• Wise• Someone Trusted• Generous• Communicator of God’s Truth• Not manipulated by substance• Kind• Calm in Crisis• Frugal• Effective Leader in the Little

Church• Experienced• Community Servant

Thus, We Must Ask the Question: What Kind of Rule of Life by the Power of the Holy Spirit Produces the Character Demanded of the

Office?

Remember: Spiritual Formation is Analogous to Learning to Play a Musical Instrument:

Inspiration and Perspiration are both Required. Learning How to Make Music Before Actually

Being Able to Make It, Will Involve Moments of Sheer Drudgery!

We’re Not the Only Communion Asking What Are the Most Effective Habits of a Bishop

• In the Roman Church, Mary Jo Anderson in the publication, Crisis Magazine, May, 2009, wrote an article: Eight Habits of Highly Effective Bishops

• The article is based on a survey Mrs. Anderson conducted of laity and leading clergy (Cardinals, Archbishops, Bishops and scholars)

• The article prompted by struggles of our brothers and sisters internally within their own communion as well as the frontal assault on their church by the secular culture

• Article asks the question: What habits do our bishops need?

• Personal Holiness (rule of life, retreats, confession and confessor, spiritual directors etc.)

• Promote and Defend Catholic Faith

• Commitment to Christian Education

• Work to strengthen Christian Family

• Must foster vocations (i.e.” Holy Orders magnet”)

• Bishop Must Love Worship and Particularly the Eucharist (i.e. the Mass)

• Must be willing to start from scratch

• Must be vocal in the Public Square

Discussion: To restore the Apostolic Episcopate, what the components and challenges of the rule of life of

the bishop in the Anglican Way?• Prayer• Scripture• Threefold Office (Benedictine)

as expressed in the Book of Common Prayer

• Penitential• Life in the Spirit (Veni Creator

Spiritus) vis a vis the Apostolic and Celtic foundation

• Mission• Pilgrimage• Life in, among, and to the

needy (Bishop Myriel in Les Miserables)

To Reach the Goal of the Apostolic Bishop in Faith and Practice, What

Should be Our Rule of Life?

Time to Return to the Apostolic ModelOf the New Testament Period

• Evangelist-Missionary• Gospel Commitment:

Preacher-Teacher of Scriptures• Ascetic (Upper Room pattern,

Kept a rule, etc.)• Chief Disciple Maker

(Surrounded by an entourage of apprentices)

• Pentecostal Spiritual Gifts particularly healing (Conviction that the Gospel heals): Life of healing

• Area Pastor of the City Church (Timothy and Titus),

• Servant/Martyr• Giver to mission and needs of

others

In Summary: The Bishop is a Servant Go Between or Would be Groom Betrothing the People of God to

Christ and Overseeing the Father’s Household for the Son and His Bride. It takes a rule of life by the power

of the Holy Spirit to produce a Godly Bishop