Sunday, May 24, 2015

A comprehensive Eastern Orthodox site

I have been studying the early Church Fathers (I use the term "early" for the CFs who wrote between the end of the first century and the end of fifth century) for over three decades now. In addition to trying to understand what those CFs taught within the framework of the period in which they wrote, I have also attempted to understand how their writings relate to the developed theologies of the Roman Catholic and Eastern Orthodox communions.

Earlier today, I discovered a comprehensive Eastern Orthodox site that is nothing short of a 'goldmine' of valuable information on Eastern Orthodoxy, the Church Fathers and numerous other topics:

I was led to this site via the following page concerning the Cappadocian fathers:

The above page is part of the "Lessons on Christian Dogmatics" (link) series, which is:

... the notes that were taken from the lectures of Professor I. Zizioulas (current Metropolitan of Pergamus and Chairman of the Athens Academy) at the Poemantic Division of the Thessaloniki University’s School of Theology, during the academic year 1984-1985.

They are published with the blessing and the permission of the reverend Metropolitan.

Given my in depth work on the of the Monarchy of God the Father, I found the following from above "Cappadocian fathers" page to be of particular interest:

The third element that the Cappadocian Fathers contributed was that they not only “endowed” a complete hypostasis to each of the three persons, they in fact attributed the cause of God’s existence to the person of the Father. In other words, they attributed the beginning of God’s existence to the person of the Father – to a person.  

In view of the fact that they introduced these new elements (note: in the terminology, not in the dogma), the Cappadocian Fathers utilized images and analogies when referring to the Holy Trinity, which always had the characteristic of comprising complete beings.

In the 1st Ecumenical Council, with the theology of Saint Athanasius it was stressed very much that the Son is born of the nature -or of the essence- of the Father. That could have been misconstrued as an extension of the Father’s essence, and not as a birth of a complete and independent entity. If we have three extensions of God’s essence, then we are dangerously close to Savellianism [i,e, Sabellianism/Patripassianism/modalism].  That is why such a huge reaction against the “homoousion” had been raised, by those who were concerned that the “homoousion” -as defined in Nice- might contain in it the danger of Savellianism.

Savellius viewed God as a unit that extended itself; a unit that expanded and took on these three separate roles, and that in the end, this group would again contract unto itself, and become once again the original one unit. He saw God as a being that extended itself and acquired three “offshoots” which had the same essence.
The Cappadocians wanted to eliminate this interpretation, hence their insistence that these three persons are not extensions of the one essence, but three independent, complete entities, and that is the reason for their stressing the meaning of “hypostasis”.

The images they used for this purpose are characteristic. In both the 1st Ecumenical Council as well as the Symbol of Faith (the Creed), we note the image of light, which was used to portray the unity between the Father and the Son. There is the image and the expression of: “light out of light”.  Just as light emanates rays that cannot be distinguished from their source, nor the source from the rays, this proved itself to be a useful portrayal, to indicate that the Son is united with the Father inseparably, as “light out of light”.

The Cappadocian Fathers found this depiction inadequate, as it (the rays) could be construed, as the extension of a body, also, the Son could be construed as an energy of God.  So, instead of saying: “light out of light”, they preferred the concept of three suns.  Not just a light that originates from a light, but three individual suns, three lit torches.

These are the favored depictions, by which it is illustrated that we have three self-existent, complete persons, which, together with this depiction, are simultaneously presented as united. But here is the critical point: What is that common thing that unites those three suns?  It is the common essence, the common energy which they possess, because all three suns emanate the same heat and the same light. Consequently, the energy is common to all three, and the Essence –which goes along with the energy- is also common to all three.  It is in this manner that the presence of their hypostasis and the fullness of each person and their unity are simultaneously depicted.

In the analogy used for man, they used three persons in order to denote the three persons of the Holy Trinity.  Just as Basil, George and John are three persons, three people joined by a common nature, a common essence, which is their human nature, so can the three persons of the Holy Trinity be denoted by the image of three people.  In the instance of God, an adjustment of this depiction is necessary, because it is different to the instance of three people.  What needs to be stressed as an introduction to what will follow, is that the Cappadocian

Fathers insisted that each person of the Holy Trinity comprises a complete entity, and that the depictions we use should be depictions of complete entities and not extensions of a body.  Three suns, three torches, three people.  This is the way to denote the full hypostasis of each person.

And then a bit later, we read the following provocative assessment:

Thus, in the East, the Greek Fathers came to a halt at the Cappadocians, with regard to the dogma on the Holy Trinity.  Whoever is not acquainted with the Cappadocians, is not acquainted with the dogma of the Holy Trinity.  One cannot learn about it from anyone else, only from the Cappadocians.  Prior to the Cappadocians, many ideas had been expressed, which, however, needed to be supplemented by the Cappadocians. With the Cappadocian Fathers, the East possessed the dogma on God in its completed form. (Bold emphasis mine.)

Though I have read a good number of works by Eastern Orthodox theologians on the issue of the doctrine of the Trinity, the above is the first time I have come across such a bold assertion. I am left wondering if this a consensus view within the Eastern Orthodox paradigm...

With that said, I believe that the entire page worth reading—finding much of the content in agreement with my own thought—though I suspect that a number of folk will take issue with some of the content as I have (especially the author's reflections on Augustine).

Off to take in more of this site's content...

Grace and peace,


Monday, May 4, 2015

New academic book on R. J. Rushdoony and Christian Reconstructionism

This morning, I found out about the above book on R. J. Rushdoony by Dr. Michael J. McVicar, assistant professor of religion at Florida State University. Given my long standing interest in Christian Reconstructionism, I immediately ordered the book, and then found a Google preview: LINK.

I also located an excellent (and lengthy) review of the book, that is (IMO), a must read: LINK.

As the review states, this is the, "First major book about R. J. Rushdoony", and that "the work's 1,017 endnotes underscore the workmanship of the author".

I suspect that those who have an interest in Christian Reconstructionism will 'open their wallets' and join me in purchasing this major treatment.

Now, I have to wait for the book to arrive...

Grace and peace,


Monday, April 13, 2015

FROM CONFLICT TO COMMUNION - Lutheran-Catholic Common Commemoration of the Reformation in 2017

A few days ago, while engaged in some online research, I came upon a document that was published back in 2013 which I had been unaware of: FROM CONFLICT TO COMMUNION - Lutheran-Catholic Common Commemoration of the Reformation in 2017.

The document/report was a collaborative effort of The Lutheran–Roman Catholic Commission on Unity (formerly known as "The Joint Lutheran - Roman Catholic Study Commission on the Gospel and the Church"), and the following is an introduction to the report, published on The Lutheran World Federation website (LINK):

The Luther-Roman Catholic Commission on Unity invites all Christians to study its report open-mindedly and critically, and to walk along the path towards the full, visible unity of the Church.

In 2017, Catholics and Lutherans will jointly look back on the event of the Reformation and reflect on 50 years of official worldwide ecumenical dialogue during which time the communion they share anew has continued to grow.

This encourages Lutherans and Catholics to celebrate together the common witness to the Gospel of Jesus Christ. Yet, amidst this celebration, they will also have reason to experience the suffering caused by the division of the Church, and to look self-critically at themselves, not only throughout history, but also through today’s realities.

And from the Forward of the document/report, we read:

The true unity of the church can only exist as unity in the truth of the gospel of Jesus Christ. The fact that the struggle for this truth in the sixteenth century led to the loss of unity in Western Christendom belongs to the dark pages of church history. In 2017, we must confess openly that we have been guilty before Christ of damaging the unity of the church. This commemorative year presents us with two challenges: the purification and healing of memories, and the restoration of Christian unity in accordance with the truth of the gospel of Jesus Christ (Eph 4:4–6).

I read this interesting document/report last week before spring-break guests arrived on Thursday. I plan on rereading it again in greater depth, with an emphasis on the 91 footnotes, and may publish some reflections in a new thread once I have finished the task.

I hope a few readers will take the time to read through the document, and share their assessment/s in the combox.

[Links to document: HTML; PDF.]

Grace and peace,


Wednesday, April 8, 2015

Beggars All and James Swan: from bad to worse...

James Swan of the Beggars All blog, on 04-05-15, added "Addendum #2" to his recent thread (link), that I commented on in my last post here at AF (link).

He begins "Addendum #2" with the following highly subjective opinion:

The response was written by an ex-defender of Rome (if I recall correctly) with whom this blog has interacted with over the years. Of my interactions with this blogger, I've noticed the imprecise defining of theological positions (the very thing I'm being accused of with his latest response).

James certainly has the right to share his opinion(s) with us, but I hope he realizes that such subjective opinions will not carry much weight with informed readers. Before moving on to his ONE example of my supposed "imprecise defining of theological positions", I would like to point out his statement that I was "an ex-defender of Rome" is "imprecise". What precisely does he mean by "Rome" ??? Does he mean the Rome of the historic Roman empire ? Does he mean the "Roman Church" as understood by Martin Luther, in distinction from the Papacy ? Does he mean the Bishops of Rome, in distinction from the official documents of the historic "Catholic Tradition" ? Does he mean the Roman Catholic Church as a separate denomination from the hundreds of other Christian sects ? (Hope everyone realizes that I am using the above questioning as a hyperbolic function.)

James then wrote:

For instance, in our previous interaction, the blogger thinks Luther held the "Roman church" is a true church, but failed to account for Luther's important distinction between the Roman church and the papal church. He used a quote without a context (that when read in context, demonstrates the distinction).

In our earlier "interactions", James had the decency to refer to me by name, but now, I am just "the blogger" (condescension ?). Be that as it may, I find the phrase, "the blogger thinks Luther held the "Roman Church" is a true church, to be "imprecise", and this because it gives one the initial impression that Luther himself did not believe that the Roman Catholic Church of his day retained enough truth to still be considered a Christian church; that this is something I just 'think' he held to. Thankfully, James does clear this matter up in an older post of his; note the following:

Mr. Waltz is accurate: the particular quote he utilized does point out that Luther did not deny the Roman church was a Christian church: "I honor the Roman Church. She is pious, has God’s Word and Baptism, and is holy."

It seems that James' charge of imprecision has nothing to do with whether or not the quote I provided was accurate, for he agrees with me that, "Luther did not deny the Roman church was a Christian church"; which, for the record, was EXACTLY what I was attempting to convey in my original post (link). With this in mind, I think it is important ask why James believes that my quote is "out of context" if the distinction (the fact the Luther separated the Papacy from the "Roman Church") he obsesses on is not included ? (I suspect that I am not the only one who believes that no less than five specific threads on this issue, plus the "Addendum #2", lies within the realm of obsession).

In my 'book', for a quote to be construed as "out of context", the quote would have to convey a meaning that is in some sense untrue. Since James has clearly stated that the quote I provided "is accurate" and conveys the fact that, "Luther did not deny the Roman church was a Christian church", I find little value in his charge.

Further, I would argue that if one obsesses on the distinction that Luther believed the Pope/Papacy to be the "Antichrist" (something pretty much everyone who has knows anything about Luther's beliefs is quite aware of), while leaving out his belief concerning the "Roman church", the odds of misconstruing Luther is much greater. [Ask yourselves this: how many times have you come upon the quote that I provided in my post, in treatments on Luther from authors who write from an anti-Catholic position ? Compare those rare instances with the number of times one finds reference(s) to his position on the Pope/Papacy.]

Before moving on to rest of James' "Addendum #2", I would like to provide a quote from the first of James' five threads on this issue:

Since Rome officially anathematized the Gospel at Trent, I don't consider her part of the Catholic Church. The debate on this amongst the reformed still goes on. In fact, it was debated by James White and Douglas Wilson: ARE ROMAN CATHOLICS ARE BROTHERS AND SISTERS IN CHRIST? . Here would be a good example of something I part company with Luther on, and even many of my Reformed friends. I don't think the papacy can be extracted from the Church of Rome and still have the term "Church of Rome" make sense. (link)

Am I the only person who finds it a bit strange that James has "part[ed] company with Luther on, and even many of my Reformed friends", on an issue he has spent so much time documenting ???

[BTW, the debate referenced by James is now available on YouTube: LINK.]

James then wrote:

I would argue that the Watchtower's view of faith in relation to works, and faith and its relationship to the righteousness of Christ (Luther's "great exchange") are fundamentally different than what Luther held to. So in his present criticism, the blogger equates Luther's view of sola fide and the Watchtower's alleged view of sola fide, without actually presenting Luther's view of sola fide and comparing it to what he purports the Watchtower believes. Nor have I come across anything from the Watchtower in which they actually attempt to explain Luther's view in comparison to their own view.

I am anything but an 'expert' on "Luther's view of sola fide"; but, I am somewhat of an 'expert' on the Jehovah's Witnesses current (and past) take on this matter. With that said, I do not recall EVER stating that the JWs current understanding of sola fide is identical (the same) to that of Luther. (Though not an expert on Luther, I am aware of at least three very important distinctions: the relationship between baptism/baptismal regeneration and faith; the issue of whether or not one who has been justified by faith [alone] can fall into unbelief; the unique JW 'two class' distinction.) With that said, I would argue that James has completely missed the point I was attempting convey: JWs currently believe that one is justified by faith [alone], not by some faith and works construct—works/obedience, "simply demonstrates that their faith is genuine".

James then focuses on only one the three selections I provided in my post; the one, which of course, can be most easily distorted. Interestingly enough, he even gets the document I quoted from wrong, attributing it to the 1988 2 volume document, Insight on the Scriptures, not the 1971 document I actually quoted from, Aid to Bible Understanding. Though the document Insight on the Scriptures, borrows without any change a considerable portion of the material found in Aid to Bible Understanding, the two are separate, distinct works. For instance, the last selection he provides from "This document", is not to be found at all in Aid to Bible Understanding. Since the content of the two documents does not represent any change in the JWs position on faith [alone], I will relegate his error to sloppy referencing.

James also posted:

"Missing is any discussion of Christ taking upon himself the sin of the world..."

If James thinks that JWs reject the clear Biblical teaching found in John 1:29 and 1 John 2:2, et al. ("Behold the Lamb of God, which taketh away the sin of the world"; "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" - KJV), he is grossly mistaken. The affirmation of this teaching is found is dozens of JW documents, including both the Aid to Bible Understanding and Insight on the Scriptures (see the contributions in both documents under the "ATONEMENT" section).

[BTW, I sincerely wonder if James, an avowed Calvinist, believes that Jesus, the Lamb of God, has taking upon Himself the sin/s of the "unregenerate" ???]

James ends his opinionated piece with:

I'm not entirely sure of the motivations of this blogger, but the application of equivocation to distinct theologies leads me to wonder if this particular person has embraced some form of a universal Fatherhood of God and theBrotherhood of Man approach to Christian theism (or perhaps theism in general).

Since I do not believe that the JWs current understanding of sola fide is identical (the same) to that of Luther, the charge of "equivocation" is baseless. As for "the motivations of this blogger", I wanted to clear up some misconceptions concerning the theology of the sect I was born into, and have kept a keen eye on throughout my life. [BTW James, what are your "motivations" ???]

Though much more could be related, I shall end my reflections on James' charges for now. I sincerely hope that others than James and myself have some shared interest in the issues that have been touched on...

Grace and peace,


Friday, April 3, 2015

Beggars All and the Jehovah's Witnesses position concerning justification—yet another misrepresentation of a non-Reformed soteriology

Back on 07-03-14, I published a post (link) that brought into question a thread at the Beggars All blog (link) which adopted the assertion that the Council of Trent "reaffirmed" semi-Pelaganism that was "condemned at Orange in 529 AD".

There were also those infamous threads at BA which attempted to defend the charge that Joseph Ratzinger/Benedict XVI "is pretty much a full-blown Pantheist" (see this post for links to those threads). But, it seems that misrepresentation at BA is not limited to the Catholic Church... 

In a thread published on 03/31/15 at Beggars All (link), James Swan relates to his readers, "what the Jehovah's Witnesses have to say about Luther".

He provides selections from a The Watchtower, 09-15-03, article, with the title, "Martin Luther—The Man and His Legacy" (available online here).

The first two quotes pertain directly to Martin Luther, but the third quote, moves beyond the historical Luther into the realm of theology, specifically, what James believes JWs believe/teach concerning justification. He prefaces the third quote he provided from the JW article with:

What I looked for as I read the article was how it gave testimony to the distinctives of the Watchtower. For instance, the Watchtower article mentions justification.

The quote itself is immediately followed by the following:

Someone reading these statements quickly might find them within the realm of orthodoxy. Certainly it's true that Luther thought himself not worthy of God's favor. Certainly it's true that Luther had his evangelical breakthrough by "Bible study, prayer, and meditation." It is true that "Luther recognized that God’s favor cannot be earned." It is true that salvation is "by faith and not by works, or penance." What's missing from these statements is Luther's emphasis on the righteousness of Christ imputed to sinners (alien righteousness), and the word "alone," as in "faith alone." The majority of the article focuses on what Luther did: his works. Without stating it explicitly, the Watchtower has presented its soteriology: having faith in God and doing works.

The last portion, "having faith in God and doing works", is a hyperlink that leads one to an online article, published on John Ankerberg's apologetic website (LINK).

I have some difficulties with James assessment(s). First, it is an error to extrapolate that if, "Luther's emphasis on the righteousness of Christ imputed to sinners (alien righteousness), and the word 'alone,' as in 'faith alone'", are "missing" in an article on Luther, then one should conclude the soteriology of the author writing the article denies those concepts. If one adopts such methodology, consistency would lead one to also conclude that the Bible denies those concepts, for one will not find therein an explicit statement of, "the righteousness of Christ imputed to sinners (alien righteousness)", nor will one find the phrase "faith alone" used in the sense that one is "justified by faith alone"; in fact, "faith alone" is found only once in the entire Bible, and it is used in a negative sense: one is NOT justified by "faith alone" (James 2:24).

Second, one should not rely on a professional apologist to discern what someone else (and/or group) believes. One should always let that person, or group, speak for themselves. It is a rare instance to find a professional apologist giving a totally accurate picture of a person, or group, he disagrees with. The article linked to by James is unreliable, for it omits a good deal of germane evidence that contradicts the two authors (Ankerberg and Weldon) conclusion: Jehovah's Witnesses teach a "works salvation". The following explicit JW texts are not to be found in their article:

Is anything more than faith needed in order to gain salvation?

Eph. 2:8, 9, RS: By grace ["undeserved kindness," NW] is not your own doing, it is the gift of God—not because of works, lest any man should boast.” (The entire provision for salvation is an expression of God’s undeserved kindness. There is no way that a descendant of Adam can gain salvation on his own, no matter how noble his works are. Salvation is a gift from God given to those who put faith in the sin-atoning value of the sacrifice of his Son.)

Heb. 5:9, RS: “He [Jesus] became the source of eternal salvation to all who obey him.” (Italics added.) (Does this conflict with the statement that Christians are “saved through faith”? Not at all. Obedience simply demonstrates that their faith is genuine.)

James 2:14, 26, RS: “What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him? For as the body apart from the spirit is dead, so faith apart from works is dead.” (A person does not earn salvation by his works. But anyone who has genuine faith will have works to go with it—works of obedience to the commands of God and Christ, works that demonstrate his faith and love. Without such works, his faith is dead.)

Acts 16:30, 31 RS: “‘Men, what must I do to be saved?’ And they [Paul and Silas] said, ‘Believe in the Lord Jesus, and you will be saved, you and your household.’” (If that man and his household truly believed, would they not act in harmony with their belief? Certainly.) [Reasoning from the Scriptures, 1985, 1989, p. 359.]

These sheeplike ones are not justified or declared righteous on the basis of their own works any more than the 144,000 heirs of Christ are. The prime thing that counted was the thing that was evidenced by their trying to do what they could in behalf of Christ just as the situation afforded, namely, their faith in him as the Messiah or Christ of God. They recognized that they had no righeousness wholly pleasing to God in themselves. In harmony with this they availed themselves of the propitiatory blood of the sacrificial Lamb of god, Jesus Christ. (John 1:29, 36) To gain a righteous apperance before Jehovah God, they did a washing, as it were, of their symbolic robes. [God's Kingdom of a Thousand Years Has Approached, 1973.]

Finishing his earthly course free from flaw in any sense of the word, Jesus was acknowledged by God as justified. He was thus the only man, who through test, stood firmly and positively just, or righeous before God on his own merit. By this "one act of justification [form of di•kai'o•ma],"that is, by Jesus' proving himself perfectly righteous his entire flawless course, including his sacrifice, he provided the basis for declaring righteous those persons having faith in Christ.—Rom. 5:17-19; 3:25, 26; 4:25. [Aid to Bible Understanding, 1971, p. 437.]

[Note: emphasis in the above selections are in the original.]

The above quotes present the offical view of Jehovah's Witnesses concerning justification by faith [alone]. No amount of sophistry will change this teaching into a "works salvation" soteriology, as Ankerberg and Weldon have attempted to accomplish in their misleading article.

As for the Jehovah's Witnesses view of Martin Luther, the fullest treatment that I am aware of is in the book, Mankind's Search for God (1990). Chapter 13, "The Reformation—The Search Took a New Turn", is 29 pages long, with pages 314-319 being devoted to Luther. The treatment is certainly a brief one, but, I find nothing in it that is historically inaccurate.

Shall end this post here, sincerely hoping that I have brought some clarity and accuracy to the Jehovah's Witnesses view on justification.

Grace and peace,


Wednesday, March 4, 2015

The Reformed tradition and baptismal efficacy/regeneration

Yesterday, I received an email from one follower of AF asking for examples of "Reformed folk" who hold to some form of baptismal regeneration (i.e. that baptism is an efficacious means of grace). His question was prompted by the following that I wrote back on 09-11-14:

It is important to keep in mind that those who embrace baptismal regeneration (in one form or another—e.g. Catholics, the Eastern Orthodox churches, Lutherans, many Anglicans, and some Reformed folk), adamantly maintain that it is means of grace...(link to thread)

In my reply, I suggested that he read the following online essays by Rich Lusk:

This morning, I realized that I forgot to mention William B. Evans excellent article:

“Déjà Vu All Over Again?: The Contemporary Reformed Soteriological Controversy in Historical Perspective,” Westminster Theological Journal 72.1 (2010): 135-151.

The essay is not available online, but back on 05-31-10, I provided some lengthy selections from it in THIS THREAD.

In ending, I cannot help but believe that anyone who takes the time to read the above four essays will come to the conclusion that there are (and have been) "some Reformed folk" who embrace baptismal regeneration in "one form or another".

Grace and peace,


Friday, February 13, 2015

James (the Just): leader of the Church at Jerusalem

In the combox of the previous thread here at AF, Ken Temple called into question the view held by numerous scholars (and yours truly) that James (the Just) became the leader of the Church at Jerusalem shortly after Peter was imprisoned. Ken wrote:

Off the top of my head, on the main issue - it seems your main argument is that James was the mono-episcopate (one bishop over a college of elders) at Jerusalem. And the later church records seem to read mono-episcopasy back into the earliest decades. (Eusebius, Irenaeus, etc.) Acts, Titus, 1 Timothy, I Peter 5, I Clement, Shepherd of Hermas, and the Didache are all earlier (60s-125 AD) and don't jive with the bishop's lists of 200-325 AD.

Actually "the main issue" is whether or not Ken's original assertion is accurate. Once again, here is what Ken wrote back on 01/28/15:

Moreover, NONE of the earliest churches had a mono-episcopate. They all had a plurality of elders at first.

The "earliest" church, Jerusalem, most certainly did not have "a plurality of elders at first". The first leaders of the Church at Jerusalem were 'the Twelve' (apostles). When 'the Twelve' began to spend less time at Jerusalem and more time in missionary activity, James (the Just) became the permanent, resident leader of the Church at Jerusalem; holding a position of authority above the elders/overseers at Jerusalem, but below 'the Twelve'.

Ken also wrote:

Why doesn't Acts 15 say that? Acts 15 does not call James a "bishop/overseer, who is one over the college of elders" in authority. Both he and Peter stand up and give their opinions/judgments and quote Scripture. 

It says that Paul and Barnabas came there and reported to "the apostles and elders" (Acts 15:4; and 15:6; 15:22 and "with the whole church").

James, the brother of Jesus is called an apostle in Galatians 1:19 and 1 Cor. 15:7. 

Ken is being evasive here, for he knows that none of the governmental systems held by various Christian denominations (congregational, episcopal, presbyterian) have explicit support in the NT. The view that James (the Just) held a position of leadership in the Church of Jerusalem is built upon implicit information in the NT and explicit information from post-apostolic writers. When all the evidence is brought together, an extremely strong case for this view emerges; a case so strong that even a number of scholars who do not adhere to a espiscopal form of polity support it. Note the following from a respected Presbyterian scholar:

When Peter, Paul, and Barnabas have spoken, the leader of the Jerusalem church assume the task of addressing the assembly and formulating a decision that meets the approval of the entire council. This person is James, the half-brother of Jesus, who succeeded Peter as the head of the church (12:17) and who was highly respected for his authority (compare 21:17-19). When he speaks, he literally has the last word.

A paragraph later, we read:

James functions as the chairman of the assembly. Everyone present is eager to listen to what James has to say on the subject of adherence to the law, namely, circumcision. His opening remarks are, "Men and brothers, listen to me." The similarity between these words and those of the Epistle of James is remarkable. In his epistle James writes, "Listen, my beloved brothers" (2:5). The command listen to me occurs nowhere else in the entire New Testament. It reveals that James has respect and authority in the church and that apostles, elders, and delegates to the council value his leadership. (Simon J. Kistemaker, New Testament Commentary - Acts, p. 550; note: Dr. Kistmaker was the scholar chosen to complete the NTC series started by the esteemed Reformed theologian, William Hendriksen.)

From the pen of the F. F. Bruce we read:

Then the eyes  of the company turned to James the brother of the Lord, a man who enjoyed the respect and confidence of all. By this time James appears to have occupied a position of leadership among the elders of the Jerusalem church; if the elders were organized as a kind of Nazarene Sanhedrin, James was their president, primus inter pares. (F. F. Bruce, The New International Commentary on the New Testament - The Book of the Acts, p. 309.)

A Baptist scholar wrote:

The rise of both the monepiscopacy and the succession concept occurs in internal crises in the earliest periods of the Church. An "overseer"—a term preferred for its connotation of function, in contrast to "bishop," with its connotation of office—emerged naturally in house churches. From such overseers, or "elders" as they were often called, there was at least in some cases an overseer for a city, whom we shall term a monepiskopos (to distinguish this person from the single leader in the house churches), appointed by apostolic design at the departure of the apostles. Such a city overseer also arose apart from apostolic design, not necessarily against it, in various connections with the death of James, the monepiscopal leader of the Jerusalem church. A succession of bishops was perhaps first suggested in Jerusalem at the time of the Jerusalem Council, among Jewish Christians with nationalistic hopes, by James's kinship to Jesus in the Davidic line. The succession of bishops arose in Rome from Jewish Christian interpretation of apostolic plans in reaction to erosion of established presbyteral authority. These developments set the stage for the initial use of succession lists in internal crises rather than in dialogue with Greco-Roman society. (Robert Lee Williams, Bishops Lists, p. 45.)

From the same book, a bit later, we read:

Evidence suggests that the churches in Antioch and the five cities addressed by Ignatius in Asia Minor began monepiscopates at the death of two first century leaders, James in Jerusalem and the "elder" of the Johannine letters in who exercised authoritv beyond their own cities. Telfer was correct in thinking that "an emergency or crisis ... in view of their loss of the guiding and supporting mother-church" led churches to adopt monepiscopacy in Antioch and Asia. (Ibid. pp. 67, 68.)

In the previous thread I provided selections from four more authors that are in agreement with the above scholars. Once again for emphasis:

In the traditions recorded by Eusebius (Hegesippus, Clement of Alexandria, Origen), James was the first bishop of the Jerusalem church. His election to this position is located at the beginning of the life of the Jerusalem church. He was thus the first bishop of the leading (mother) church of the growing Christian movement. The account in Acts portrays the key role of the Jerusalem church, and even the letters of Paul confirm the importance because they show Paul contested and struggled against that leadership. But according to popular understanding, in Acts Peter is at first portrayed as the prominent leader among the twelve, giving way to James only when he is forced to leave Jerusalem (Acts 12:17). The account of the Jerusalem assembly (Acts 15) portrays James "presiding." and this position of leadership is consistent with the remaining narrative of Acts. (John Painter, Just James - The Brother of Jesus in History and Tradition, Univ. of South Carolina Press, 1997, p. 4.)

The earliest leaders of the church [Jerusalem] were the Twelve, whom Luke calls 'the apostles'. At some point in the first ten or fifteen years of the church's existence an office of elder was created similar to that of the Jewish synagogue, either to succeed the Twelve, whose members began to leave Jerusalem in order to preach the gospel, or as assistants to the apostles in the administration of the church. James replaced Peter as the leader of the church and the elders took the place of the apostles. (R. Alistair Campbell, The Elders, T & T Clark International, 1994, p. 160.)

In the 2001 book, The Brother of Jesus - James the Just and His Mission, co-authors, Bruce Chilton and Jacob Neusner, present solid evidences that James was clearly the leader of the Jerusalem church by the time of Acts 15. Less convincing is their view that he was already the leader of the Jerusalem church when Peter was arrested by Herod. Note the following:

Against this background [Gal. 2:1-10] we may read Acts 12:17. It is normally taken to mean that, after Peter's arrest by Herod (12:1-3), he was miraculously released from prison but forced to flee from Jerusalem. Before leaving he came to the house of the mother of John Mark, where the church used to gather. There he passed on a message, "Tell this [news of his release and forced departure] to James and the brethren." How is this message to be understood? It is commonly understood as a cryptic message from Peter, the leader, to James, indicating that James must take over the leadership in absence of Peter. This is less than clearly the intended meaning. More likely we should understand Peter's message in the context of his report back to James, the leader of the Jerusalem church. Nothing is more natural than that Peter should report to the leader. (Page 31.)

In pages 32-35, the authors present numerous quotes from post-apostolic sources (e.g. Clement of Alexandria, Eusebius, Hegesippus) which clearly affirm that James was the first Bishop of Jerusalem. They begin with the following:

The role of James as leader of the Jerusalem church is uniformly found in early tradition. (Page 32.)

And then conclude the section with:

Nevertheless this tradition is unanimous that James was the first leader of the Jerusalem church, and this emphasized by the numerous references to the throne of Jesus. (Page 35.)

Before leaving Chilton and Neusner, I would like to provide one more informative selection:

James died in the year 62 C.E., so that his example had been there to influence the emerging model of episcopal hierarchy within the church attested within the Pastoral Epistles for some three decades before the Pastoral Epistles themselves were written. James was clearly a local leader, who made decisions on the basis of Scripture, and the exercise of his authority—owing to his familial relationship—brought with it a personal link to Jesus himself which was reinforced by his own martyrdom. The personal model of James as bishop was evidently sufficient to elevate that office above other possible contenders for what was to be the predominately authority within the church by the end of the first century. (Page 157 - bold emphasis mine.)

In ending, it sure seems to me that Ken is reading his congregational polity back into his interpretation of the NT and early post-apostolic data, rather than reading the data in an objective, systematic manner.

Grace and peace,