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The Ecumenical Potential of Church Polity

Published online by Cambridge University Press:  10 April 2015

Leo J Koffeman*
Affiliation:
Extraordinary Professor at the Theological Faculty of the University of Stellenbosch, South Africa

Abstract

This article is a reflection on Norman Doe's book Christian Law: contemporary principles (2013) from a Protestant and Continental perspective. Against the background of the self-evident impact of ecumenical progress in terms of church polity, it explores the relation between ecumenism and church polity from the opposite perspective: can the academic discipline of church polity foster ecumenism, as Doe suggests in his statement that ‘whilst doctrines divide, laws link Christians in common action’? After stating that a more nuanced understanding of the concept of ‘normativity’ is of fundamental importance in this respect, the article then indicates the possible risk of an ideological use of church law. Five reasons are given as to why church polity often hampers rather than fosters ecumenical progress, even if traditional doctrinal issues have been resolved. Finally, the fundamental category of divine law is explored, and its impact on ecumenical progress.

Type
Articles
Copyright
Copyright © Ecclesiastical Law Society 2015 

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References

1 The list of United and Uniting Churches on the website of the World Council of Churches counts 40 such churches. See <http://www.oikoumene.org/en/church-families/united-and-uniting-churches>, accessed 17 December 2014.

2 See Koffeman, L, ‘How the Protestant Church in the Netherlands was born’ in Plaisier, A and Koffeman, L (eds), The Protestant Church in the Netherlands: Church Unity in the 21st Century. Stories and Reflections (Zürich, 2014), pp 1137Google Scholar.

3 Koffeman, L, In Order to Serve: an ecumenical introduction to church polity (Zürich, 2014), p 3Google Scholar.

4 Long, E, Patterns of Polity: varieties of church governance (Cleveland OH, 2001), p 5Google Scholar; see also Koffeman, In Order to Serve, pp 2–3.

5 Long, Patterns of Polity, p 3. Only when a direct reference to (a body of) written rules is envisaged do I also speak of ‘ecclesiastical law’ or ‘church law’.

6 Doe, N, Christian Law: contemporary principles (Cambridge, 2013), p 1CrossRefGoogle Scholar.

7 Ibid, p 386.

8 Ibid, pp 1–2.

9 For the document, see Gassmann, G, Documentary History of Faith and Order 1963–1993 (Geneva, 1993), pp 283288Google Scholar.

10 Ibid, p 283.

11 Ibid, pp 285–286.

12 Ibid, p 206 and see 270ff.

13 Ibid, p 207.

14 Apart from that, and outside the Faith and Order programme, the World Council of Churches (WCC) has been deeply involved in a more general international debate on the value of law, particularly with regard to human rights standards. See, eg, Kessler, D (ed), Together on the Way: official report of the Eighth Assembly of the WCC (Geneva, 1999), pp 192206Google Scholar.

15 WCC, Baptism, Eucharist, Ministry (Geneva, 1982).

16 See Best, T and Robra, M, Ecclesiology and Ethics: ecumenical ethical engagement, moral formation and the nature of the Church (Geneva, 1997)Google Scholar.

17 WCC, The Church: towards a common vision (Geneva, 2013)Google Scholar.

18 See WCC, The Nature and Purpose of the Church: a stage on the way to a common statement (Geneva, 1998)Google Scholar; WCC, The Nature and Mission of the Church: a stage on the way to a common statement (Geneva, 2005)Google Scholar.

19 Common Vision, para 24.

20 Koffeman, In Order to Serve, p 3.

21 Often, such arguments are built on a reference to the Belgic Confession, Art 31, which speaks of ‘Jesus Christ, the only universal bishop, and the only head of the church’.

22 Joint Declaration on the Doctrine of Justification, by the Lutheran World Federation and the Catholic Church (1999), available at <http://www.vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_31101999_cath-luth-joint-declaration_en.html>, accessed 4 February 2015.

23 See Common Vision, para 24.

24 BEM, Ministry, para 33.

25 See Koffeman, L, ‘“Ecclesia reformata semper reformanda”: church renewal from a reformed perspective’, (2015) 71 HTS Theological StudiesGoogle Scholar (forthcoming).

26 Koffeman, ‘How the Protestant Church in the Netherlands was born’, p 29, n 2.

27 See van Eijk, A, ‘The episcopal succession as stumbling block: a reader of chapter 3’ in Brinkman, M and Witte, H (eds), From Roots to Fruits: Protestants and Catholics towards a common understanding of the Church (2nd edition, Geneva, 2000), pp 6378Google Scholar.

28 Doe, Christian Law, p 33.

29 Ibid, pp 77–86.

30 Ibid, pp 33–36; See also Koffeman, In Order to Serve, p 256.

31 Doe, Christian Law, p 388.

32 As it is formulated in The Principles of Canon Law Common to the Churches of the Anglican Communion (London, 2008), p 19.

33 Codex Iuris Canonici (Code of Canon Law 1983 of the Latin Church), Canon 207.

34 Ibid, Canon 331.

35 Ibid, Canons 375 and 330.

36 Ibid, Canons 1055 and 1058.

37 Ibid, Canon 1269.

38 Ibid, Canon 1024.

39 See Barth, K, Church Dogmatics, Volume IV: The Doctrine of Reconciliation, Part 2, trans Bromiley, G and Torrance, T (Edinburgh, 1958), pp 633 and 653Google Scholar.

40 Ibid, p 690; see also pp 690–726.

41 Ibid, pp 713 ff.

42 Ibid, p 710; Coertzen, P, ‘Decently and in Order’: a theological reflection on the order for, and the order in, the Church (Leuven, 2004) p 203Google Scholar, rightly remarks: ‘the mere compliance of rules may never be viewed as the only requirement for a Spirit-filled church. A church order is necessary and must be maintained, but it must be borne by living faith, a humble walk with God and obediently hearing his Word.’

43 Church Order of the Protestant Church in the Netherlands, art V.1 (emphasis added).

44 See Pree, H, ‘The divine and the human of the ius divinum’ in Torfs, R (ed), In Diversitate Unitas: Monsignor W Onclin Chair 1997 (Leuven, 1997), pp 2341Google Scholar, at p 24.

45 Ibid, p 25.

46 Ibid, p 36.

47 Ibid, p 38.

48 Ibid.

49 Ibid, p 40.

50 Ibid.