Our Church is not Perfect.
That may not seem like much of a marketing pitch; however, it is the truth. We do not believe that we are better than those who do not belong. Often enough, one hears the suggestion that the Church is full of hypocrites, and whilst that may be an unfair generalisation, it is also true that the Church has no monopoly on hypocrisy.
You may be tempted to look for a perfect Church, and if you were to find it, the temptation may be to join it, which you would then have messed up because none of us is perfect.
All have sinned and are falling short of the glory of God.
(Romans 3:23)
We Could Be Better
Indeed, most of us most assuredly would like to be better. We are indeed admonished in Scripture to be perfect:
Be perfect, therefore, as your heavenly Father is perfect.
(Matthew 5:48)
So for us, that is an aspirational goal. Each of us desires to be better; however, that expectation should be of ourselves, not simply the expectation we place on others, whether fellow parishioners or clergy.
A Little Bit From Church History.
In 303, Gaius Aurelius Valerius Diocletianus, Roman Emperor, largely ruling from Antioch, ordered the destruction of Christian Scriptures and Buildings, the confiscation of gems and precious metals, and made it illegal for Christians to gather together. This is known as the start of the Diocletian Persecution. The following year required the burning of incense to the Idol Gods of the Roman Empire. Christians in the main refused.
Of course, some Christians did hand over scriptures, and so betrayed other Christians. These people became known as “traditors,” Christians who betrayed other Christians. (Note: traditor, not traitor).
At the consecration of bishop Caecilian of Carthage in 311, one of the three bishops, Felix, bishop of Aptunga, who consecrated Caecilian, had given copies of the Bible to the Roman persecutors. A group of about 70 bishops formed a synod and declared the consecration of the bishop to be invalid. Great debate arose concerning the validity of the sacraments (baptism, the Lord’s Supper, etc.) by one who had sinned so greatly against other Christians.
After Caecilian's death, Aelius Donatus the Great became bishop of Carthage, and the Donatists were named after him. The Donatists were gaining “converts” to their cause, and a division was arising in the church. They began to practice rebaptism, which was particularly troublesome to the church at the time and was condemned at the Synod of Arles in 314, since it basically said the authority in the church was lost.
The Donatist issue was raised at several ecumenical councils and finally submitted to Emperor Constantine in 316. In each case, the consecration of bishop Caecilian was upheld. However, persecution fuels emotions, and by 350 the Donatists had gained many converts and outnumbered the Orthodox in Africa. Augustine of Hippo's apologetics turned the tide against the Donatist movement.
The problem with Donatism is that no person is morally pure. The effectiveness of baptism or administration of the Lord’s Supper does not cease to be effective if the moral character of the minister is in question or even demonstrated to be faulty. Rather, the sacraments are powerful because of what they are–visible representations of spiritual realities. God is the one who works in and through them; and He is not restricted by the moral state of the minister.
Whats Wrong
It implies the effectiveness of sacraments and ministry depends on what we do, rather than on what God does.
It denies the principles of the New Testament, such as
- Ephesians 2:8-9: “For by grace you have been saved through faith, and this is not your own doing; it is the gift of God— not the result of works, so that no one may boast,” and
- Romans 3:23: “since all have sinned and are falling short of the glory of God.”
39 Articles
XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament
Although in the visible Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the Word of God, and in receiving of the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men.
Nevertheless, it appertaineth to the discipline of the Church, that inquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgement be deposed.