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TA3-14 02Zitting-Eng HEIDI ZITTING What is Episcopacy? The Finnish Bishops’ understandings of the Episcopal Office, 1945–1965 INTRODUCTION clergy in a pastoral letter, in which the bishop pre- Several different official practices have arisen in the sented his thoughts on current religious and ecclesi- Lutheran churches due to the Reformation concern- astical issues.3 Several pastoral letters published be- ing the office of bishop or ‘overseer’.1 In the general tween 1945 and 1965 deal with, among other themes, European context, the Finnish church underwent a issues concerning ecclesiastical office, including that Lutheran Reformation, with relatively minor changes of the bishop.4 At the same time, in the twenty years, in official practices. For example, bishops in the Evan- which this article covers, the bishops of the Finnish gelical Lutheran Church of Finland have remained church also published other forms of publications on responsible for the oversight of clergy and parishes church teaching and contemporary issues, some of and ordinations to priesthood. Moreover, the historic which also touch on matters concerning the church’s episcopal, or ‘apostolic’, succession remained unbro- offices.5 The bishops’ writings and annual reports fur- ken in the Evangelical Lutheran Church of Finland ther mention the tasks of the bishops and the quali- until the end of the nineteenth century.2 ties of a good bishop or highlight them in praise of Since these changes were not monumental, what their predecessors.6 Some bishops also express their does this suggest about how ‘Catholic’ or ‘Lutheran’ position on the theological aspects of the episcopal the Finnish understanding of the episcopal office is? office in their writings. In the following, I explore the Are the bishops of the Evangelical Lutheran Church views of these bishops—namely, Aleksi Lehtonen, Ee- of Finland of one mind concerning the office to which lis Gideon Gulin, Martti Simojoki, Osmo Alaja, and they have been consecrated? In this article, I system- Eino Sormunen—based on their publications on the atically analyse the understanding of the bishops of episcopal office between 1945 and 1965.7 the Evangelical Lutheran Church of Finland between 1945 and 1965. I use pastoral letters and other writ- THE EPISCOPAL OFFICE ings the bishops produced in this period as the prima- IN THE BISHOPS’ WRITINGS ry sources of this investigation, treating each bishop In his pastoral letter to the clergy and people of the in turn. Finally, I compare and contrast the bishops’ Archdiocese of Turku (‘Paimenkirje 1945 Turun respective views on the episcopal office. arkkihiippakunnan papistolle ja seurakuntalaisille’, During the time studied, it was customary for a published after the Second World War), Archbishop new bishop to greet his diocese and its parishes and Aleksi Lehtonen highlights the importance of the 212 church’s organization complying with its leadership 1 Different Lutheran churches have understood the office and ancient tradition. He maintains that, in the years of oversight differently, and the manner of its execution following the First World War, those churches that has also differed. There has been no consensus among Lu- therans concerning whether an overseer should be called ‘had the leadership of centuries of tradition’ best sur- a bishop, superintendent, church president, or given some vived the predations of secular powers hostile to the other name, or whether an overseer should be specially 8 ordained. Some Lutheran churches value the apostolic suc- church and Christianity. The archbishop emphasises cession of episcopal consecrations, in which another bish- that the outward forms tested through the church’s op always consecrates a new bishop, while in others the history are a gift that should not be quickly changed restoration of such a succession has even been opposed. Arising from Luther’s provisional solution to name Prince or given to merely temporary solution, nor are they Bishops in charge of the oversight tasks of the church, a a matter only of honorifics.. These God-given tem- variety of oversight structures has emerged in the world’s Lutheran churches. Luther’s solution was caused by under- poral orders should be respected, even if the church’s standable practical needs, since the bishops of the time did security lies not in external (such as the traditional not join the reformation. structure of the church) but internal elements of 2 Cleve 1993, 72. Parvio 1970, 127; 132–133: Petrus Magni, duly consecrated in the Church of Rome, ordained the first the church (that Christ is the church’s foundation Lutheran Bishop of Turku, Martti Skytte. The apostolic and source of unity) are not mutually exclusive but succession of episcopal consecrations persisted in Finland 9 until 1884, when all the bishops died within a short period both are essential – like the soul and the body. Arch- and the responsibility for consecrating a new bishop fell to bishop Lehtonen maintains that the passing of the the professor of systematic theology A. F. Granfeldt. Simojoki 1960, 5. episcopal office from generation to generation by 3 4 Pastoral letters: Alaja 1959, 52–58; Gulin 1945, 20–21; means of historic episcopal ordination (i.e., apostolic Lehtinen 1958, 13–14,20; 1945, 37–42, 79–81, 85; succession) implies that the whole church, both liv- Malmivaara 1945, 60–64, 74, 80–81; Rosenqvist 1954, 126, 185–186; Salomies 1946, 110–112; Simojoki 1952, ing and departed, lies behind its leadership. Thus, 48–69; 1960, 54–57, 68–91. only the church itself may confer episcopal office on 5 Other publications: Alaja 1962, 18; Gulin 1952, 32–35; von Bonsdorff 1947, 81–90; Lehtonen 1950, 42–44, 49, a person; none could proclaim themselves bishops, 81; Salomies 1947, 19–22; 1952, 98; Sormunen 1963, nor could secular powers abolish the episcopal office. 65–75. Lehtonen considers the apostolic succession signifi- 6 References to the bishop’s tasks: Gulin 1952, 5; von Bon- sdorff 1947, 81–90; Lehtonen 1947, 36–45; 1950, 81; cant but not ‘magical’. He considers any notion that Malmivaara 1947, 32; Rosenqvist 1954, 126; Salomies apostolic inheritance entails an external, mechanis- 1947, 19,21–22; Sormunen 1947, 22–27; 1957, 23–29. References to the nature of the episcopal office or the tic, and somehow mysterious transfer of powers of characteristics of a good bishop: Gulin 1945, 20–21; von ordination through the laying on of hands a ‘vulgar Bonsdorff 1947, 81–90; Lehtonen 1945, 7–11; 1947, 4–10; Catholic notion’. 10 He describes the post-Reforma- Malmivaara 1945, 7–14; Rosenqvist 1954, 126, 185–186; Salomies 1946, 10–12; 1947, 7–8. That only good should tion situation in Germany, where responsibility for be spoken concerning the habits of predecessors, Lehtonen the outward order of the parish was vested in the (1945, 6) wrote: ‘The mind would be desolate should one feel in their soul an overwhelming criticism of those who governing authorities, an unfortunate development. came before them in this office.’ An arrangement Luther had originally envisaged as 7 Views concerning teachings about the episcopal office provisional had become permanent and ultimately are expressed in Alaja 1959, 52–56; Gulin 1952, 32–33; Lehtonen 1945, 38–42; Simojoki 1960, 56–57, 81–91; led to an earthly ruler coming to be seen as the high- Sormunen 1947 6–7; 1962, 65–74. est bishop, summus episcopus. Archbishop Lehtonen 8 Lehtonen 1945, 37–39. 9 Lehtonen 1945 (translation by Mika Pajunen and Rupert maintains that the state’s grip on the church’s affairs Moreton), 40: ‘The foundation of the Church is Christ, in Germany has always been a burden for the Ger- who holds it together. Yet at the same time, we appreciate man Evangelical Church, while, in Finland, there has the valuable temporal orders God has given us. I repeat: 11 form and essence, spirit and its temporal appearance are been a ‘healthy balance’. not against each other. Let us not slide into one-sided Bishop Eelis Gideon Gulin of Tampere deals with spiritualism. The soul has a body. And so the forms of our confessions – – are all dear to us. The same applies to the ecumenical problematic of the ordained office the traditional order of our church. It is indeed especially in his book Kristikunnan elämää vv. 1947–52. In de- valuable, because through it we are deeply bound to past scribing the Anglican church’s understanding of the Christian generations.’ 10 Lehtonen 1945, 38. office, which is based on the principle of successio 11 Lehtonen 1945, 39, 41–42. ARTIKKELEITA ARTIKLAR 213 apostolica,12 he observes that, from the Lutheran per- orders, but the two approaches differ on the priority of spectives, it is strange that something external should the gospel and the ordained office. According to Bish- be accorded the great internal value the Church of op Simojoki, the Catholic Church takes a high-church England ascribes to successio apostolica. He maintains approach, seeing the ordained office as prior to the that the whole concept of the office would be turned gospel. Bishop Simojoki refers to the acceptance of the on its head were the apostolic succession considered doctrine of the successio apostolica as a high-church or- essential to the episcopate. Such an approach would der of values, maintaining that the doctrine of successio imply that the Word no longer creates the office but apostolica underlies the idea that priestly ministry de- that the office creates the Word, binding Christ to the pends not on what priests do but on their having been church in a way that results in his ceasing to be Lord. ordained as representatives of Christ. Thus, the gospel Bishop Gulin nevertheless concedes that, while the must be secondary to the ordained office, because the content of the church’s continuity from the time of the priests’ ministry is justified by Christ’s authority, not by apostles may vary slightly between the churches, it is the fact that they are servants of the gospel.17 Simojoki important for them all.13 considers rather the evangelical order of values to be Martti Simojoki, Bishop of Mikkeli from 1952 in accordance with the Lutheran confessional writings.
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