Biblical Scholarship In Support of Non-Hierarchy in the Church

Perhaps you have been following the very lengthy debate and commentary going on here on this blog (under the article "Response to Exploitation or Empowerment?") and over at the [Subversive Underground] e-newsletter blog article "Out of Business"?

As part of this discussion, my good friend and brother in Christ, Paul Martin, has challenged my view of a non-hierarcichal Church in the New Testament, and therefore today's expression of Church.

One of the most troublesome statements by my friend in this ongoing dialog has been the idea that "Your model of church polity is rejected by virtually every--TRAINED--biblical scholar today and over the past 2,000 years."

Here are some quotes by renowned and respected Biblical Scholars to refute this erroneous statement and lend support to my argument that hierarchy developed over time:

"In the Catholic Church there are two classes, clergy and laity . . . . This structure does not correspond to what Jesus did and taught. Consequently it has not had a good effect in the history of the Church . . . . Among his disciples Jesus did not want any distinction of class or rank . . . . In contradiction to this instruction of Jesus, a “hierarchy,” a “sacred authority,” was nevertheless formed in the third century - Herbert Haag (a Roman Catholic), Upstairs, Downstairs: Did Jesus Want a Two-Class Church?, Crossroad, 1997, p.109.

"Our survey has shown us that no cultic priesthood is to be found in the New Testament. Yet we wound up importing Old Testament Levitical forms and imposing them on Christian ministry . . . . Nevertheless in practice there is no denying that there has historically been a gathering into one person and his office what were formerly the gifts of many . . . .[This practice] goes astray, of course, when it translates to mean that only ordination gives competence, authority, and the right of professional governance. It goes further astray when eventually all jurisdictional and administrative powers in the church come to be seen as an extension of the sacramental powers conferred at ordination. In short, there is a movement here away from the more pristine collaborative and mutual ministries of the New Testament." - William Bausch, (A Roman Catholic) in Traditions, Tensions, Transitions in Ministry, Twenty-Third Publications, 1982, pp. 54, 30.

"Increasing institutionalism is the clearest mark of early Catholicism - when church becomes increasingly identified with institution, when authority becomes increasingly coterminous with office, when a basic distinction between clergy and laity becomes increasingly self-evident, when grace becomes increasingly narrowed to well-defined ritual acts. We saw above that such features were absent from first generation Christianity, though in the second generation the picture was beginning to change." - D.G. Dunn, Unity & Diversity in the New Testament, Westminster Press, 1977, p.351.

"The clergy-laity dichotomy is a direct carry-over from pre-Reformation Roman Catholicism and a throwback to the Old Testament priesthood. It is one of the principal obstacles to the church effectively being God’s agent of the kingdom today because it creates a false idea that only ‘holy men,’ namely, ordained ministers, are really qualified and responsible for leadership and significant ministry. In the New Testament there are functional distinctions between various kinds of ministries but no hierarchical division between clergy and laity. The New Testament teaches us that the church is a community in which all are gifted and all have ministry." - Howard Snyder

"Prayer was offered, as in the Synagogue, but not in stated liturgical form. It was uttered freely, on the impulse of the Spirit, and was presented in the name of Christ, the Intercessor . . . The Christian faith gave rise to hymns of a new character, often produced in the heat of the moment and almost as soon forgotten; but sometimes short lyrics of real beauty were treasured and repeated . . . Chief of all these [elements] was the observance of the Supper . . . This, indeed, was not so much a part of the worship as the vessel which contained all the parts. The purpose of the Christian meeting was to hold the common meal, and to make it a memorial of Jesus’ Last Supper with the disciples . . . The exercise of the spiritual gifts was thus the characteristic element in primitive worship. Those gifts might vary in their nature and degree according to the capacity of each individual, but they were bestowed on all and room was allowed in the service for the participation of all who were present. “When you meet together,” says Paul, “each of you hath a psalm, a teaching, a tongue, an interpretation.” Every member was expected to contribute something of his own to the common worship . . . . Worship in those first days was independent of all forms." - Ernest F. Scott, from The Nature of the Early Church, Charles Scribner’s Sons, 1941, pp.75,77,79,87.

"There are few more reliable constants running through all human society than the special place every human community makes for the professional religionist . . . in every case he disposes a unique quality, which he usually possesses for life, which alone qualifies him for his function, and beside which the mass of men are identifiable negatively as “laymen,” i.e., non-bearers of this special quality . . . One person per place is enough to do what he needs to do . . . the clergyman mediates between the common life and the realm of the “invisible” or the “spiritual” . . . No one balks at what his services cost" - John H. Yoder, “The Fullness of Christ,” reprinted in Searching Together, 11:3, 1982, pp.4-7.

"Properly speaking, New Testament Christianity knows nothing of the word “sacrament,” which belongs essentially to the heathen world of the Graeco-Roman empire and which unfortunately some of the Reformers unthinkingly took over from ecclesiastical tradition. For this word, and still more the overtones which it conveys, is the starting point for those disastrous developments which began soon to transform the community of Jesus into the Church which is first and foremost a sacramental Church" - Emil Brunner, The Misunderstanding of the Church, Lutterworth, 1952, pp.72-73).

"1 Cor. 14:26 gives us one form of early Christian worship. There is no mention of worship leaders or of reading the Torah. Rather each brings a song (perhaps sung in the Spirit), a teaching, a revelation. The impression is of a real act of the body, not merely the performance of a noted few. - Ben Witherington, Conflict in Corinth, p.285.

Additionally, Bruce Winter in his book "Philo and Paul Among the Sophists" (Cambridge University Press, 1997) and Duane Litfin’s "St. Paul’s Theology of Proclamation" (Cambridge University Press, 1994) make the following points:

- Paul renounces Greek rhetorical techniques in preaching that are marked by exalting the art of eloquence. To Paul, these undermined the power of God and the centrality of the cross.

- Paul writes: “When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God …. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power….” 1 Cor. 2:1, 4-5. Winter believes that Paul had the sophists in view.
- Paul rejected the rhetorical methods of the sophists so that he would not be aligned with them in any way.

- Winter argues that 1 Cor. 1:17 focuses on the rhetorical skill of the speaker. Paul argues against rhetorical artistry because it obscures the proclamation of Jesus Christ and Him crucified.

- The sophists charged for their services while Paul offered his gospel free of charge and worked manually lest he be a burden to the churches.

- Paul’s presence in public and his delivery style were deficient according to the standards of Greek rhetoric (2 Cor. 10:10).

- Paul and Apollos were not judged in terms of their rhetorical abilities. Paul renounces the employment of rhetoric in preaching in 1 Cor. 1-2 because it conflicts with the message of the cross. Preaching based on Greco-Roman rhetoric displays the artistry and personality of the speaker and puts the focus on the speaker rather on Christ. This is why Paul denounces such preaching. God saves through the weakness of the cross and the brokenness of the vessel used, therefore, the gospel should not advertise the strength of the speaker by “wowing” his hearers with his rhetorical artistry. This, according to Winter, compromises the gospel.

ALSO:
When one says that the notion that anyone can teach, preach, or prophesy on a regular basis is unbiblical, they are dead wrong. While the NT teaches (and the authors agree) that not all Christians are specifically gifted as teachers, prophets, or apostles, it also teaches that every Christian is a minister, a functioning priest, and is capable of instructing, prophesying, and exhorting in the church.

Here are just a few examples from the NT literature itself:
**1 Cor. 14:31 - For you can all prophesy in turn so that everyone may be instructed and encouraged. [This is not relegated to prophets only. See R. Banks, H. Snyder, G. Fee, F.F. Bruce, and many of other scholars on this point.]

**Rom. 15:14 - I myself am convinced, my brethren, that you yourselves are full of goodness, complete in knowledge and competent to instruct one another. [These words were written to the church in Rome and included all believers].

**Heb. 10:25 - Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another … [Note that this has reference to the normative meeting of the church. This clearly shows us then that the congregation is active during the meeting and is engaged in exhorting “one another” and “provoking “one another” to love and to good works (v.24). There’s nothing here about passively listening to one man. The same point is made in 1 Cor. 14:26.

These and other scholarly references and sources can be found
HERE

This link (above), where I took each of these quotes, involves another online debate betweeen Biblical Scholars and Historians Jon Zens and Ben Witherington concerning the evidence for a relational, Christ-centric house church in the First and Second Century and the arguments laid out in Frank Viola's book, "Pagan Christianity".

I hope this is helpful to, if nothing else, clarify the misconception that "virtually no TRAINED Biblical scholars agree" with my view of Church polity.

Blessings,
Keith