“Too catholic to be Catholic”: Communion with Idolaters?
A post of mine from March, Evangelicals at the Eucharist, has inexplicably been getting a bit of traffic again over the past few days. I was assured in the comments that, in my criticisms of Dr. Peter Leithart’s call to Evangelicals to return to putting the Eucharist at the center of worship, I was pinning the wrong guy. But a close reading reveals that I was not so much attempting to critique the full body of Leithart’s work, but rather speaking in the same “room” that he was speaking in, i.e., modern Evangelicalism, which is as Zwinglian as the day is long. Leithart might have a relatively “high” view of the Eucharist, but the people he’s speaking to, on the whole, have almost no view of it at all. Why? Because they have no priesthood.
That said, in the midst of the comments was posted a new piece from Leithart, Too catholic to be Catholic, published on Monday, in which he professes himself “too catholic to be Catholic.” The closed communion discipline of Roman Catholics and Orthodox makes them “sects,” and he is “too catholic” ever to do such a thing. It is essentially a “Why I’m not Roman Catholic or Orthodox” mini-manifesto.
I read Dr. Leithart’s post with interest, and its internal contradictions are really quite astounding. He is so “catholic” that he would welcome the Orthodox and Roman Catholics into communion, while in nearly the same breath actually proclaims us to be idolaters! While it’s not made evident in this post, it is also the case that he borrows heavily from theologians in those communions, which may be part of why he has been brought up on heresy charges (acquitted, mind you) by his own denomination. By his own definitions, he’s actually using idolaters as a source of theology. If this is catholicity, it has to be the weirdest type I’ve ever seen.
Catholic here seems to mean being so inclusive as to accepting to communion not only heretics but even idolaters. (Remember that an idolater is someone who unrepentantly worships an idol as a god.) I wonder whether communion should have any limits at all then—resumably not, as he decries the “closed communion” of his fellow sons of the Reformation. Should it even be extended to the unbaptized? It makes little sense to me that Leithart would remain apart from the Orthodox and Roman Catholics on the basis of his doctrines—doctrines which proclaim us and most Christians throughout the ages to be idolaters—and yet somehow chafe at the exclusivity of the tradition of closed communion?
Leithart writes, “To become Catholic I would had [sic] to contract my ecclesial world. I would have to become less catholic – less catholic than Jesus is. Which is why I will continue to say: I’m too catholic to become Catholic.” But his “catholicity” would include communing unrepentant idolaters. Is that really the kind of catholic Jesus is? The Scriptures proclaim that the temple of God has no agreement with idols, which makes me wonder how he arrived upon his notion of Jesus’ “ecclesial world.”
It also occurs to me that, in speaking of communion, when you have to refer to an ecclesial world rather than the Church, you have a big theological problem. For the Orthodox, the Church is communion.
In arguing for his “catholicity,” Leithart at least appears to have accepted the Roman Catholic definition of catholic, which is “universal.” Mind you, Rome applies this universality in terms of its governance, but Leithart appears to be applying it in such a sense that it obliterates the very point of sound doctrine, which is to guide the believer in his communion with Christ in His Church. Either Leithart would gladly admit idolaters (the Orthodox and Roman Catholics) to communion, or else he is simply unhappy that the lines that he would draw for communion are different than the ones that others do. Either way, it makes little sense. I suspect he means something different by catholic, however.
In any event, the traditional definition for catholic is not the ultramontanist one Rome uses nor the confusedly pietistic one of Dr. Leithart, but rather simply what the word actually means—katholikos, from kata and holos, “according to the whole.” That is, the catholic faith is the whole Christian faith, and the one Church is catholic because she maintains the wholeness of the Christian faith, not merely a few minimal parts. One cannot, for instance, debate whether Scripture must be somehow read apart from the tradition that produced it or whether succession from the Apostles avails anything at all, considering such things non-essentials, and yet somehow be catholic.
Likewise, his preferred self-moniker, reformed catholic, also makes little sense from the proper definition of catholic. If his faith is truly whole, then why should it need reform? Even if catholic just means “inclusive” or “universal,” then why the need to be “reformed”? It seems to me that no reformation is warranted for someone who wants to commune with idolaters. Why reform them or anyone else when they’re not cut off from your altar? What is actually gained by reform, if not communion?
I must admit that I honestly do not understand the Leithart version of catholicity (though I suspect what he really means by it). He seems to be a man very much concerned with sound doctrine, and yet soundness of doctrine apparently should have no effect at the chalice. But St. Paul warns us otherwise.
As for how becoming Orthodox or Catholic reflects on converts’ former religious experience, Leithart seems not to be aware of something that is amply available in nearly any convert story out there. Most converts do not, in fact, see their previous religious experiences as wholly devoid of grace, as being defined by unmitigated darkness, but rather as having been in some sense a propaideia—a preparation for receiving the fullness of the Christian faith, a preparation for which they are usually quite grateful. I know very few who look on their former communions as Leithart fears they should. Of course they will look on where they’ve converted to as being better, else they wouldn’t convert. But Leithart would have someone whose convictions run that way stay where he is!
There is quite the irony that, while he quails at the idea of an ex-Protestant convert to Orthodoxy or Rome looking on his previous Protestantism as lacking something, he himself looks upon the Orthodox and Roman Catholics as outright idolaters. Thus, the only solution to this convert syndrome seems to be for everyone to stay where he is. The only possible solution to the extreme contradictions of doctrine between the various communions is pietism, the denial that doctrine even matters.
He seems to apply this pietistic dogma-muzzle selectively, though. After all, he still has big criticisms for many of us. But if we were to convert to his way of thinking, would we not then have to look at our time in our previous communions as, in his words, “living a sub-Christian existence”? In the end, it seems that this argument against conversion is really just a cryptic argument that his Christianity is indeed the one true kind. I have no problem with that, but he should just say it: Don’t become Orthodox or Roman Catholic, because they’re wrong and they’re idolaters. Become (his variety of) Reformed, because it’s the one true way. But I think saying it outright wouldn’t be “catholic” for him.
It seems to me that catholic, at least in this piece by Leithart, is really just a synonym for pietism, dressed up in a grand old word with powerful theological import, yet evacuated of its proper meaning.
Update: Here’s a related critique by a Lutheran. (Thanks to Chris Jones in the comments on this post for pointing this out.)
And here’s another Orthodox response (part 1) to Leithart, written by a member of my parish, pointing out how Leithart’s “Reformed catholic” view is at odds with most of the Reformers and has its provenance in Zwinglianism. See also part 2 and part 3.
Also worth reading is this thorough response by a Roman Catholic, especially pointing out the deep connection in the ancient Church between doctrinal orthodoxy and communion.
Update: Leithart has issued a clarification on what he means by “idolatry” and so forth. Here’s my response:
It seems to me that he again wants to define a word (idolatry) in a new way and then claim that his definition is the right one. We “brethren” of his are, it seems, too idolatrous to be Idolatrous.
His analogizing doesn’t work here, though I suppose one could pick up his analogy and turn it around a bit—it is Protestants in their myriad factions who are manifestly those who have departed from any sense of an undivided Church, set up their own “high places,” and then are demanding that the Temple in Jerusalem be torn down so as to legitimize their schism and heresy. (I would of course also include Rome as having departed from the Church, though the pattern doesn’t quite fit the analogy.)
Rome left the Church through heresy and schism, and Protestants left Rome through the same process. It is now nearly the height of anachronism to demand that the Orthodox join the (at least) twice-separated Protestants in their innovative doctrines and man-made worship.
In any event, the analogy doesn’t really hold. Ancient Israel is not the Church but only a foreshadowing of it. One could still be part of ancient Israel on the basis of birth and circumcision, but entering and remaining in the Church require the apostolic faith. One could not really divide from ancient Israel, but division from the Church is clearly shown as possible in not only the New Testament but in all subsequent history.
Again, Leithart presumes his own relativistic ecclesiology and simply expects the rest of us to follow. He claims that believing in one true Church is “easy” (as though something being “easy” is an argument against it), but in our relativistic age, that claim actually ruffles quite a lot of feathers—despite that point of ecclesiology having been almost universally adopted prior to the 20th century, even in Protestant circles. His “divided Church” ecclesiology is really the much “easier” approach, aligning as it does with the spirit of the age and its mindless call to “inclusiveness.”
It’s easy (there’s that word again) to call someone a “sectarian” when you don’t want to measure up to what it takes to be in communion. But the one who has cut him off from communion from Orthodoxy is not the Orthodox, but himself, and he remains so deliberately, thus revealing himself as being the sectarian.
He is at least consistent when he says that, according to his ecclesiology, Christ is divided(!). What that reveals about his Christology is left as an exercise to the reader. (Or, you know, St. Paul.)
A commenter on Facebook also adds this: His “clarification” is just as confusing as his previous post. The divided kingdoms were divided as God’s judgment against them, and to top it off the Northern kingdom was completely eradicated. Does this mean then that God will send in a group to eradicate the sectarian “northern kingdoms” of Protestantism, Orthodoxy, and Catholicism?
Another commenter has this to say: There’s no difference between ‘high place’ and ‘golden calf’ worship re: the Northern Kingdom. Both were part of an attempt to accommodate YHWH worship to the then current culture by Jeroboam son of Nebat (in fact, Scripture generally lumps them together as ‘the sin of Jeroboam son of Nebat’). I see nothing in Orthodox or Catholic worship that compares. Quite the opposite. The comparable current trend is evangelical worship that attempts to accommodate the worship of Christ to the current American culture. A lot of the comments on your blog tell me that there are some folks out there who need to go back and reread these passages closely.
Before he brought up I Kings for no good reason, I thought he was connecting the ‘idolatry’ charge directly to the Eucharist…if so, that’s an old (and to my mind valid) charge made by the Reformation against Rome (at least since the Libri Caroligni), but doesn’t apply to Orthodox practice at all.