Concerning those who call themselves Cathari, if they come over to the Catholic and Apostolic Church, the great and holy Synod decrees that they who are ordained shall continue as they are in the clergy. But it is before all things necessary that they should profess in writing that they will observe and follow the dogmas of the Catholic and Apostolic Church; in particular that they will communicate with persons who have been twice married, and with those who having lapsed in persecution have had a period1 laid upon them, and a time2 fixed so that in all things they will follow the dogmas of the Catholic Church. Wheresoever, then, whether in villages or in cities, all of the ordained are found to be of these only, let them remain in the clergy, and in the same rank in which they are found. But if they come over where there is a bishop or presbyter of the Catholic Church, it is manifest that the Bishop of the Church must have the bishop’s dignity; and he who was named bishop by those who are called Cathari shall have the rank of presbyter, unless it shall seem fit to the Bishop to admit him to partake in the honor of the title. Or, if this should not be satisfactory, then shall the bishop provide for him a place as Chorepiscopus, or presbyter, in order that he may be evidently seen to be of the clergy, and that there may not be two bishops in the city.
The Cathari were those who followed after Novatian, who took a rigorist position against those who lapsed because of persecution and those who may have had communion with someone twice-married. If a Cathari overseer would disavow that life and cling to the catholic and orthodox church, he could maintain his position unless another overseer was in the vicinity. If the latter be the case, then he could be an elder (πρεσβύτερος, presbyter) or having a quasi-episcopal position under the catholic overseer.
This brings up an interesting question for the modern church. If a church leader has accepted and taught a rigorous or even ascetic position in personal application of the scriptures and then recants of it, how is he to be treated and allowed to minister? For one who has fallen morally or spiritually through disregard of God's word, there is generally a time of counseling and a gradual increase in interaction and ministry within the local church as conditions allow. Should the same approach be taken with one who has basically followed a legalistic course through the same spiritual disregard, only in an opposite direction? I contend that the slow, measured course allows for the same type of instruction necessary to retrain the thinking and belief system on which it had been built. There may be a tendency to allow the legalist more maneuverability because he has no apparent sins that a typical person would class as disqualifying. And yet, both directions mentioned here are off-course and need correction back onto the true path of righteousness.
1 Of penance
2 Of restoration
The Cathari were those who followed after Novatian, who took a rigorist position against those who lapsed because of persecution and those who may have had communion with someone twice-married. If a Cathari overseer would disavow that life and cling to the catholic and orthodox church, he could maintain his position unless another overseer was in the vicinity. If the latter be the case, then he could be an elder (πρεσβύτερος, presbyter) or having a quasi-episcopal position under the catholic overseer.
This brings up an interesting question for the modern church. If a church leader has accepted and taught a rigorous or even ascetic position in personal application of the scriptures and then recants of it, how is he to be treated and allowed to minister? For one who has fallen morally or spiritually through disregard of God's word, there is generally a time of counseling and a gradual increase in interaction and ministry within the local church as conditions allow. Should the same approach be taken with one who has basically followed a legalistic course through the same spiritual disregard, only in an opposite direction? I contend that the slow, measured course allows for the same type of instruction necessary to retrain the thinking and belief system on which it had been built. There may be a tendency to allow the legalist more maneuverability because he has no apparent sins that a typical person would class as disqualifying. And yet, both directions mentioned here are off-course and need correction back onto the true path of righteousness.
1 Of penance
2 Of restoration
3 comments:
I agree with you about the time needed to retrain those caught up in legalistic teachings and practices. In many ways, the can be more dangerous to the Church with their beliefs than one who has been caught in adultery.
After reading the canon and then discovering the roots of the Cathari, I thought about the potential damage that could be wrought by allowing someone like that to be placed in a position to teach or lead. I wonder how many churches properly consider this.
I would wager that not many do.
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