When I, (Paul) left for Macedonia, I urged you (Timothy) to stay there in Ephesus and stop those whose teaching is contrary to the truth. Don’t let them waste their time in endless discussion of myths and spiritual pedigrees. These things only lead to meaningless speculations, which don’t help people live a life of faith in God.” – 1 Timothy 1: 3- 4.
ARTICLE 32 – OF THE MARRIAGE OF PRIESTS
The contentious issue here is whether it is right or not to force celibacy on the priesthood.
Marriage is an institution of God at creation (Gen. 1: 27, 28, 2: 18, 20-24). It is true that our Lord pronounced a blessing on those who made themselves eunuchs for the kingdom’s sake (Matt. 19: 12). He also was not married but He did not in any way impose celibacy on the church. While St. Paul regards celibate life as preferable for the reasons highlighted in 1 Cor. 7: 16, 29-35, he however, commands those who cannot control themselves to marry (1 Cor. 7: 2-5). St. Peter and many of the Apostles were married (Mark 1: 30; 2 Cor. 9:5). One of the qualifications of a deacon or a Bishop is the ability to control his household (1 Tim. 3:2,12; Titus 1: 5-6). The doctrine forbidding marriage is seen as devilish (1 Tim. 4:3). Our Lord honoured marriage by His presence at the wedding in Cana of Galilee (John 2: 1-10) and asserts its sanctity by His preaching and teaching (Mark 10: 2-12). The author of Hebrews commands that we give honour to marriage and remain faithful to one another in marriage (Heb. 13:4).
In the Bible, we read that the priests, under the old dispensation, were married and that the High Priesthood passed from father to the son (Aaron to his children – Leviticus 8).
Celibacy was not imposed on the priests by the early church. Only monks are celibates. To force celibacy on all who have a vocation to the priesthood is neither right nor wise. However, if a priest decides not to marry he should be permitted provided he could exercise self-control. The Christian home is one of the great advertisements of the Gospel. Therefore, it is important for the priest and his family to conduct themselves in a manner worthy of their calling.
ARTICLE 33 – OF EXCOMMUNICATED PERSONS, HOW THEY ARE TO BE AVOIDED
The church of Christ exists for a definite purpose: To proclaim the truth as it is revealed in Christ; to minister the sacraments ordained by Him, and also to declare and interpret His will and enforce obedience to it upon her members. As a society she has the right to enforce discipline within its members. Christians are to avoid whatever will strain or debar the progress of the Gospel. They should not also associate with evil or evil people. The church, therefore, has the right to expel anyone who indulges in evil practice. Excommunication is alluded to in both the Old and New Testaments.
The reasons for excommunication of notorious offenders are:
1.) To preserve the body of Christ from moral infection; and
2.) To free the offender from eternal damnation, when ex-communication compels the offenders to repent and seek re-integration into the church.
Excommunication is to be applied after the due process and warning of the offender. All Christians are obliged to a strict purity and holiness of life. Every Christian is to follow the example of our Lord Jesus Christ and the godly leaders of the church (Matt. 5: 48; 1 Pet. 1: 13-16; Heb. 13:17).
Excommunication is medicinal; it is to spur the offender to repent. While it is not to be abused, it should also not be played down by the church. The church has been given authority to bind and loose (Ezek. 10:8; John. 9: 20-23; 12:42; 1 Cor. 5: 1-2; 2 John. 10-11) and this would help the church maintain the highest standard expected of a holy organization.
ARTICLES 34 – OF THE TRADITIONS OF THE CHURCH.
The object is to defend the changes made at the Reformation against Roman attacks from without and disloyalty within. The Article is about the authority of a national church.
It is our Lord’s desire that the Church, His body, should be one. This He emphasized in His prayer for the believers in John 17: 11, 21-23. This oneness is to be facilitated by members’ love for one another (John 13: 34, 35; 15: 12, 17; John. 3: 11, 23; 4: 21). St Paul uses the figure of the body to express the union of the body of Christ. (1 Cor. 12: 12-26).
The one Catholic (Universal) church is represented in different parts of the world by local churches, possessing a life and individuality of their own. The churches of Corinth, Rome and Jerusalem, for instance, have their own character and their own problems of discipline and worship (1 Cor. 11). But on the question of doctrine, the Truth is the same everywhere – Nigeria, America, Japan, Iraq, etc. Christ is the Head (Eph. 4: 3-6, 15, 16).
In keeping the union we must not compromise the truth of the Gospel. The Church in a particular area has authority to ordain, change, and abolish ceremonies, or rites and traditions provided they are not against the Word of God. If anyone for any reason breaks such tradition that is in consonance with the Word of God, he or she deserves punishment. It is necessary to rebuke the offender because he or she may lead those who are weak-minded astray.
ARTICLE 35 – OF THE HOMILIES
Homilies are sermons, preaching on morals and doctrines of the church. They were products of the needs of the age. At the time of the Reformation, all teaching was disorganized and the homilies were necessary for stability: to strengthen the church, and to attack the corruptions of popery. Since there were few sound and capable preachers, it became necessary to produce the Homilies by learned leaders of the church and they were read by the licensed Clergy during worship.
However, we now have trained clergy, sound in learning and doctrine and licensed to preach with the guidance of the Holy Spirit. Therefore, the homilies may be irrelevant except the Diocesan has a reason to write one for a specific purpose.
ARTICLE 36 – OF CONSECRATION OF BISHOPS AND MINISTERS
The Article in its present form asserts the validity of the Anglican ordinal against:
- i) The puritans, who regarded it as containing things as ‘superstitious or ungodly.’ They objected not only to episcopacy, but to the formula ‘Receive the Holy Ghost’; and
- ii) The Papist, who regarded orders, conferred with the English Ordinal as invalid for various reasons, among which one was that it did not contain all things necessary to such consecration and ordering.
As for the issue of superstition, it is an assumption of the puritans. Their problem is the sentence “Receive the Holy Spirit.” The use is scriptural because it was used by our Lord Jesus Christ when he breathed on His disciples after His resurrection to commission them (John 20: 21-23). We talk about apostolic succession which is also relevant. The apostles derived their authority from our Lord Jesus Christ and that authority had continued to flow through the laying on of hands at ordination. The authority is not based on the authority of the Pope because the infallibility claimed by the Pope is not scriptural. Even St. Peter, the so-called first Pope, was called to question on some issues by some of his associates (Acts 11: 1-18; Gal. 2: 11-15).
The order in the Anglican Church is scriptural and the consecration follows the pattern of the Bible (1 Timothy 3: 1-17; Titus 1: 5-9; 1 Tim. 5: 17). We follow the footsteps of our Lord Jesus Christ (John 14: 12-13). The following passages fault the claim of the Pope that he alone holds the primacy of Peter because Peter himself was one among equal. (Mark. 10:35ff; Luke 22: 24; Acts 11:2; 15:22). The apostolic authority was conferred on all the apostles and not on Peter alone
In our present society where freedom of worship and association has given rise to “private churches”, the issue of who ordains matters. Members are encouraged to ensure that the pastor or overseer they relate with have apostolic authority. It is wise to look before you leap (see Acts19: 13-16).
Have a wonderful week, having understood the mind of God concerning the marriage of Priests; the place of excommunication in church discipline; the authority of the church in relation to doctrine, traditions, ceremonies and rites; the provision and use of homilies especially for stability at the time of Reformation; and the completeness of the Anglican Ordinal on consecration of Bishops and Ministers.
Your brother, Vicar & Archdeacon
Igein Isemede