On Unity and Authority: Reflections on Conversations During An Epic Australian Wedding Trip

Bp. Joseph, Lady Victoria, and Mr. Jason Lau

By Bp. Joseph (Ancient Church of the West) 

Introduction

In an unforgettable wedding trip in April, 2024, Victoria and I were able to visit with our good friends, Jason and Amelia Lau, after a decade of not seeing one another. Over the course of a week, Jason and I delved into some profound theological discussions that shaped our understanding of the Church and its foundations from two different perspectives - me as an Orthodox bishop and a scholar of Anglicanism, and he as an Evangelical minister with a successful legal career. 

This article is an attempt to captures a snapshot of our conversations, enriched by later insertion of citations from Scripture, the ancient Church Fathers, and illustrative stories that resonate deeply throughout both Ancient and Modern Christian traditions. 

1. Ultimate Authority is in the Founding through Divine Inspiration

We both agreed that Scripture serves as the bedrock of our faith, divinely inspired and authoritative. As 2 Timothy 3:16 affirms, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness." St. Irenaeus echoes this sentiment, emphasizing that our salvation plan has been handed down through the apostles and preserved in the Scriptures (Against Heresies, Book III). We reflected on how, just as the Magna Carta established foundational principles that continue to influence modern governance, the divine inspiration of the Scriptures provides the ultimate authority for Christian faith and practice. This foundational status ensures that the Scriptures remain a steadfast guide for the Church Universal, and the anchor into which any valid Tradition must be attached. 

2. The Role of Synodality in Subsequent Developments

The Early Church understood that subsequent developments must be discerned through analogy and ratified through a process of synodality. Acts 15:28 encapsulates this process: “For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements.” St. Cyprian highlighted the unity and indivisibility of the Church in his writings (On the Unity of the Church). These principles all work together in a creative process, led by the Holy Spirit, manifest in repentance and mutual submission, which brings about unity and spiritual fruit, while also addressing the needs of the day in a biblical and non-contradictory way. I connected the idea that the First Council of Nicaea in AD 325 serves as a prime example. Bishops from across the Christian world convened to address the Arian controversy, demonstrating how collective decision-making through synodality can preserve doctrinal integrity. This process parallels scientific peer review, where reproducible results and scientific consensus ensures the validity of results and theories. Something that happens over and over throughout time, reproducibility, and something that is experienced, as St. Vincent of Lérins emphasized “believed everywhere, always, by all (Commonitory)” as the reliable basis for our Christian faith. 

3. The Importance of Intertextual Meaning in Biblical Translation

Biblical translation requires meticulous comparison and preservation of cultural and linguistic context. Romans 15:4 reminds us that “whatever was written in former days was written for our instruction.” St. Jerome, in his work on the Latin Vulgate, asserted that “ignorance of the Scriptures is ignorance of Christ” (Commentary on Isaiah). We discussed how St. Jerome’s translation efforts did not keep this high view of Scripture, but unfortunately altered and inserted many meanings that would later cause problems as theology continued to develop in the West. Particularly, we discussed how the mistranslation of the word “Justification” caused problems.  While his work enabled the Western Church to access the Scriptures directly, preserving much of their original meaning and context, it introduced a Roman legal sensibility that would later cloud the Reformers minds and make rediscovery of the Greek and Syriac Traditions of utmost importance today, to bring balance to the cultural/lexical equation.

4. The Clarity of the Original Gospel

The original Gospel, as it was preserved by the Early Church by the disciples of the Apostles, corrects cultural drifts and avoids the extremes of radical individualism and authoritarianism that cloud contemporary thought and make perspective difficult. Galatians 1:8 warns against any contrary gospel, while St. Athanasius affirmed the continuity of apostolic tradition, regardless of what is currently popular (Letter to Serapion). Again, we discussed how St. Athanasius’ defense of the Nicene Creed against Arianism ensured the faith remained true to its apostolic roots, even in the face of great resistance and apostasy, which allows us to be confident that organizational drift and corruption can occur in centralized, authoritarian Church systems, but that it can be resisted and restored by a proper reliance on ancient teachings and the guidance of the Holy Spirit. God’s Spirit moving us to repentance resembles a gardener pruning a tree to maintain its health and form, preserving the integrity of the Gospel in every age. 

Flowers in the Rain at the Mount Dandenong Preserve Park, Melbourne, Australia

5. The Continuity of Apostolic Doctrine and Practice

The Church’s practices, such as Baptism, the Eucharist, and the Laying on of Hands, are rooted in apostolic tradition. Matthew 28:19 commands us to make disciples and baptize them, while St. Ignatius of Antioch importance of these practices for the Church's unity and continuity (Letter to the Smyrnaeans). We have no authority to teach or to do anything of our own, or hold any doctrine or practice at variance with the Early Church’s interpretation of Scripture. We must submit to the first principle, that authority is invested in the initial revelation, and not within subsequent developments. We roundly reject the mistaken idea of the so-called “development of doctrine.” Truth is the same, yesterday, today and tomorrow, as a reflection of the nature of God, and is thereby unable to evolve or gradually change into something else. I reflected on how, as a musician, I see the Seven Sacraments, as observed by the ancient and Apostolic Churches, as akin to the seven notes in a musical scale. Each sacrament, like each note, is essential to create a harmonious and complete expression of faith, based upon the “Tonic,” the “original, founding tone,” of the Person of Jesus Christ in the Gospels. The Church, through its sacramental practices, creates a symphony of worship that reflects the divine order of the universe, by taking that which is abstracted from Christ Himself in His various ministries, and applying it to every context. 

6. Local Community’s Role in Scriptural Preservation and Interpretation

The local community plays a crucial role in preserving and interpreting Scriptures. When monasticism or secular presses supersede this role, the Church struggles to reflect the Holy Spirit’s reality “in the midst of the congregation.” 1 Corinthians 14:26 emphasizes that all things should be done for edification, and St. Basil the Great highlighted the importance of communal life in a sacramentally-focused and enriched lifestyle (The Longer Rules). I pointed out how scribes of the Middle Ages meticulously copied and illuminated manuscripts, preserving the Scriptures for future generations, person to person, generation to generation. Jason likened this to the process so loved by contemporary churches in “personal evangelism.” Their dedicated work, carried out in the context of communal life and prayer, ensured the integrity and beauty of the biblical text in every age, or life application of Scripture in the Evangelical context. We can see how this communal effort is like a beehive or an ant hill, where each member’s work contributes to the health and productivity of the whole colony. This kind of highly organized and time-managed society, manifested in Western monasticism and displaying a heavenly archetype, is one of the reasons for the great success of Western Civilization, which was based upon St. Benedict’s famous axiom: Ora et Labora - Pray and Work! 

7. The Necessity of Synodality in Episcopacy

Episcopacy only thrives in synodality, where equality among bishops ensures collective wisdom and unity, not a top-down contest of wills and personalities. The historical developments of centralization, Patriarchs and Archbishops, complicate this dynamic, as seen in the early councils where equality was paramount, which was gradually lost over time, enforcing local norms that could not be experienced by the whole Church as regulativere principles, leading to fragmentation and schisms. Matthew 18:20 reminds us that where two or three are gathered in Christ’s name, He is present. Christ is the center, and no man or council of men can represent Christ fully as His representative on earth. In our conversations, I often returned to how the Council of Jerusalem in Acts 15 exemplifies this principle of accountability and equality. The apostles and elders gathered to debate and reach a consensus on Gentile converts, reflecting true synodal governance, which both relieved burdens and made the propagation of the Gentile Church much easier (contrary to many monastic councils later on that would attempt to burden or prohibit the function of the Church from getting out of centralized control). This process is akin to a roundtable discussion where each participant’s voice is valued equally, leading to a well-rounded and unified decision. This is what is necessary today to bring Christians back to the table, recognizing each other as brothers and sisters, and establishing a basis from whence we can continue Christ’s Great Commission on earth! 

8. Leadership as Problem-Solving in Hierarchical Structures

Leadership exists to address human fallibility and worldly challenges. Dysfunctional hierarchy must be reformed to conform to apostolic doctrine and the invocation of the Holy Spirit. Titus 1:5 instructs the appointment of elders to maintain order, and St. John Chrysostom emphasized servant leadership (Homilies on the Gospel of John). There are several legitimate reform-oriented characters in Orthodox history that we can observe, who addressed problems and abuses within their own context, even though the term itself causes an allergic reaction now, due to a fear of Martin Luther’s imbalances. We see such a prototype in Sts. John Chrysostom, Maximos Confessor, Theodore of Studios, Simeon the New Theologian, and the famous reform efforts of St. Benedict of Nursia, who established the Rule of St. Benedict, transformed monastic life by emphasizing community, prayer, and work. We talked about how these reforms resemble Christ as the gardener in John 15, pruning a tree to maintain its health and vitality, cutting off parts that have grown stale, old and unfruitful. Church leadership is often called upon to reform a dysfunctional system, much like a skilled mechanic tuning an engine to ensure it runs smoothly, helping the Church Catholic to maintain unity, rather than breaking it up and causing the sin of schism. 

9. Historical Accountability between East and West

The East and West once held each other accountable, as seen in the interactions between St. Photios the Great and the Western Church. Though his efforts to address issues like the Filioque controversy and the abuse of authority were met with resistance, they highlighted the importance of mutual accountability (Letter to the Patriarchs of the East). St. Photios’ efforts can be compared to a skilled mediator trying to resolve a conflict between two parties. His attempts to bridge gaps and address grievances underscore the necessity of dialogue and accountability in maintaining unity. It is unfortunate that these efforts did not avoid the Great Schism in AD 1054, but many could argue that this mutual alienation was a lot more gradual and political than the current narrative of an “immediate loss of grace,” so popularized by Eastern apologists like Romanides. 

10. Grace as the Presence of God

Grace is not a substance but the presence of God in our lives. Ephesians 2:8-9 teaches that grace is a gift from God, while St. Gregory Palamas described the essence and energies of God (Triads). This understanding shapes our view of divine interaction. We considered how, as so many saints of East and West all intuited, the presence of God’s grace can be likened to sunlight illuminating a room. Just as sunlight fills and warms the space without being a tangible substance, or the full measure of the sun’s intense and destructive heat, God’s grace fills and transforms our lives with His presence and love in portion to the clarity of the windows and the proximity we hold to the sun. This is also an analogy for holiness and why Christ constantly calls his disciples to purify themselves through repentance and good works, because it is only in this process that we can receive the light of God’s shared life and see our sins fully illuminated for what they truly are, further calling us to repentance. 

A Beautiful and Meaningful Wedding at Wesley Church in Downtown Melbourne

11. The Heavenly Vision of the Church

The Church in heaven is glorious, unified, and focused on Christ, as depicted in Revelation 5:13. St. John Chrysostom described the Church as a society of the most excellent people, surpassing the heavens (Homily on Ephesians). This means that the visions of heaven that are depicted in Roman, Orthodox and Oriental iconography, and are held with such high esteem by the “High Church” Christians are equally true and biblical for the “Low Church” sects, who believe the Scripture. We reflected how the Sistine Chapel’s depictions of Christ, saints, and angels offer a visual representation of this heavenly vision. These kinds of icons and artworks draw believers into contemplation of the divine, much like medieval cathedrals with their intricate stained glass windows and soaring architecture, embodying the heavenly reality. This contemplation is not idolatry, if one understands it in the proper context, and should be something that the Evangelical appreciates and understands to be a reflection of something God has revealed about our future state in the Church Triumphant. 

12. The Earthly Struggle of the Church

The Church on Earth is imperfect and in constant need of repentance, as Revelation 3:19 instructs. St. Augustine aptly described the Church as a “hospital for sinners (Sermon 213).” Because of this reality, the “Church Militant” is constantly struggling, being sanctified, being called out, and being saved. Because it is a field of Wheat and Tares (Matthew 13:24-30), consisting of those who are really bearing fruit and those who are only acting as if they will bear fruit, we must wait for the Last Day as Jesus instructs, and allow Christ to sort things out at the Final Judgment. 

13. The "True Church" as a Reflection of Eternal Reality

The “True Church” preserves authentic doctrine and reflects heavenly reality, as 1 Timothy 3:15 asserts. We reflected on how the concept of the “True Church” is like a lighthouse standing firm amidst the storms of history, guiding believers to safe harbor, the ultimate, warm embrace of the Light. Just as lighthouses are built on solid foundations and maintained rigorously, so too is the True Church maintained through adherence to apostolic teaching and continuous reforms of repentance. Just as individuals are called to the constant “turning” of confession and repentance, so the Church Militant is constantly being called to the Church Triumphant that stands beyond time in the Last Day, repenting of our communal sins and asking God for further outpourings of His Love and Grace. 

14. Submitting to Unity with the Historical Church

Submission to unity with those conforming to historical Church practices requires the laying on of hands, maintenance of orthodox doctrine, and reflection of heavenly worship, and is the final step for those firmly committed to this “evangelical” view of the Good News of Jesus Christ for outward unity with Christ’s Body on earth (as Christ prayed in John 17:21-23, that we may be one, even as He is one with the Father). 1 Timothy 4:14 highlights the importance of the laying on of hands, while Sts. Paul and Ignatius of Antioch underscores the presence of the bishop in the midst of the Church as pastors (1 Timothy 3, Letter to the Smyrnaeans). The early Christian practice of the laying on of hands, as seen in the Book of Acts, provided a tangible connection to apostolic authority and the Holy Spirit. This practice, which I believe is like passing a torch in a relay race, ensures continuity and fidelity to the original mission, emphasizing the importance of unity and tradition when receiving and interpreting the Holy Scriptures. Only when the Bible is rightly applied in this communal context does it have the capacity to form the living, beating heart of the Body of Christ, and lead all those who come into contact with it into a personal relationship with the Lord Jesus Christ by the indwelling power of the Holy Spirit. Otherwise, cults, heresies and other religions can easily manipulate the text into something other than the Christian Gospel. 

Ending Thoughts

I really enjoyed my rare time with Jason, one of my oldest friends, through these nuanced and interesting discussions deepened our mutual appreciation for the foundational principles of the Church that we all share as Christians. By adhering to divine inspiration, embracing synodality, preserving Scriptural integrity, and maintaining apostolic practices, we came to an agreement that the Christian community remains a beacon of truth and unity, even as the world rapidly decouples from its Christian past and embraces new and challenging ideologies that we must deal with in fairness, openness and love.