Can Protestantism Create the Most Unity?

There is no denying the fact that Protestants have and do cause divisions within the catholic Church (or universal/global Church, i.e. not specifically Roman Catholicism). And certainly, those larger traditions which celebrate themselves as “the one true church” are quick to utilize this fact as an argument against Protestantism. However, Protestant apologist Gavin Ortlund reframes this discussion to consider which tradition is best equipped to allow for the most unity within the global Church. 

Historically, Orthodox and Roman Catholic views have held to a form of “institutional exclusivism.” Essentially, if you are not with them, you are against them. Which, of course, leaves Protestants on the ecclesial sidelines. In contrast, the historic view of Protestantism has been to view a church as legitimate wherever Christ is present in both Word and sacrament. Although there is a need for orthodox doctrine, there is no requirement within the Protestant view that a specific institution such as the Roman Catholic Church be joined. 

The Remote Village

Ortlund imagines a scenario in which a remote village comes to hear about Jesus (not through any institutional means or connections). This village converts from Islam to Christianity. A worshiping community is formed and, using the Bible as a guide, a church is made which practices the sacraments of baptism and the Lord’s Supper. He then asks, based on their historical views, which tradition is best equipped to recognize this as a valid or true church? Due to the lack of institutional exclusivism, it seems clear that the Protestant tradition “has a superior orientation toward catholicity” and can eagerly and easily accept such a community as a true church. 

Regardless of one’s agreement with that, Ortlund then asks us to consider our current global context. All over the world, “we cannot help but see the fruits of the church in multiple institutional expressions of the church. Glory unto the Trinity, glory unto the name of Jesus Christ, spiritual fruit and virtue wrought by the Holy Spirit, the pushing back of demonic powers, and the saving knowledge of God—all this occurs in more than one institution.”

How can we explain this? If we are Roman Catholic, must we say that not one Protestant church is legitimate? If we concede that they are, are we really able to say that is consistent with our institution’s historic views? Or if we are Eastern Orthodox, what are we to make of our church’s confessions, such as the Confession of Dositheus, which appears to clearly anathematize and condemn any church practicing the Eucharist not associated with (big-O) Orthodoxy?

Are we really to believe that every Christian, from the baptist missionary giving her life on the front-lines, to the faithful Roman Catholic who trusts in Jesus for his salvation and daily serves the poor of his community while regularly displaying the fruits of the Spirit in all his relationships, to every single person worshiping the Father, the Son, and the Holy Spirit, serving in his name, confessing the Apostle’s Creed, praying the Scriptures, crying out to Christ for mercy and forgiveness, that none of them who are institutionally aligned are with you? Does that make sense? Is that the type of unity that Christ calls for? Is that consistent with the teachings of the New Testament? Even if we want to make a few exceptions or qualifications, does the general tendency of institutional exclusivism not make this difficult or strained when it should be easy? 

New Testament Teaching

This is where Ortlund brings in the New Testament, as he argues that Protestantism is best positioned to recognize the authenticity of other believers outside one’s own immediate tradition, but are still under the true Lordship of Jesus Christ.

First, Ortlund looks at Matthew 7:15-20 where Jesus claims that his followers will be able to recognize false teachers by their fruits. Importantly, Christ declares that a bad tree cannot produce good fruit. As we look out at other traditions, are we to say we see no good fruit? None at all? As a Protestant, I cannot in good conscience say this. Of course, this is not to be confused with religious pluralism, and certainly is not an affirmation of heretical groups such as Mormonism or Jehovah’s Witnesses. There is a clear line of orthodoxy established within the New Testament, but this creates a doctrinal and “radically Christocentric exclusivism” rather than a mere institutional exclusivism.

Next, Ortlund brings us to Mark 9:38-40. Jesus’s disciples explain to him that they saw an individual casting out demons in his name, but who was not part of their group. Significantly, Jesus tells them not to stop him, ending his explanation with the famous words, “For the one who is not against us is for us.” As we look at the work of other Christian groups performing works in his name, are we being told to consider them against us or for us? It seems pretty clear that Christ would have us think the latter whenever possible. 

Which Tradition Really Allows for Gospel Unity?

Ortlund ends by bringing up a slightly different scenario where a believing community is established as a result of internet resources. Orthodox views of God are believed, mighty works are done in Christ’s name, the Gospel is preached, baptisms are performed, disciples are made and sent out to neighboring villages, and sinful practices are rejected. He then asks, “Do they not have a valid Eucharist?” His conclusion is:

It is true they have no formal, continuous succession of bishops back to apostolic ministry via the laying on of hands. They don’t have “a bishop” at all, in the sense of an office distinct from presbyter. So what? They have Christ. They have the Spirit. They have faith. They have the gospel. 

We should tremble to reject them from full membership, full participation, in the true church of Christ! Do we not fear blaspheming the Spirit? 

Once more, we have to consider which tradition allows for this kind of conclusion. Which tradition, despite a surface level perception of division, provides the depth for a robust and consistent unity? Are our institutions creating barriers preventing the embracement and acceptance of true brothers and sisters in Christ? Or are they tearing down walls of division that unnecessarily divide members of Christ’s body? Therefore, as we think about the future of the global Church and her unity, Ortlund concludes that “Protestantism offers the most promising pathway by which to cultivate and pursue catholicity.” 

Notes:

All equations are from: Gavin Ortlund, What It Means to Be Protestant: The Case for an Always-Reforming Church (Grand Rapids, MI: Zondervan Reflective), 32-37

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