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The Anglican House Church in Theology and Context

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The Anglican House Church in Theology and Context LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY SACRA DOMUS: THE ANGLICAN HOUSE CHURCH IN THEOLOGY AND CONTEXT A Thesis Project Submitted to Liberty University Baptist Theological Seminary in partial fulfillment of the requirements for the degree DOCTOR OF MINISTRY By Alan L. Andraeas Lynchburg, Virginia May, 2014 Copyright © 2014 Alan L. Andraeas All Rights Reserved LIBERTY UNIVERSITY BAPTIST THEOLOGICAL SEMINARY THESIS PROJECT APPROVAL SHEET GRADE: MENTOR: READER: To Susan ABSTRACT SACRA DOMUS: THE ANGLICAN HOUSE CHURCH IN THEOLOGY AND CONTEXT Alan L. Andraeas Liberty University Baptist Theological Seminary, 2014 Mentor: Dr. Vernon Whaley The author is an evangelical Anglican priest with a recently formed sacramental house church. Though the house church movement is gaining popularity, no formal guidelines or methodologies exist which address this trend from a liturgical and sacerdotal perspective—even within his diocese. Because of this void, he will examine the following critical issues: What are the scriptural foundations for mandating the use of liturgy? What are the biblical, theological, and historical precedents for house churches? Can there be a complementary union between priestly liturgy and the house church model? Without guidance from other ‘reference parishes,’ the need for such a methodology will be demonstrated. Survey data demonstrating how other Anglican communions have wrestled with this church model will also be investigated. Recommendations will then be made for future research to aid the Anglican house church and its chief act of worship: the celebration of the Eucharist. Abstract length: 142 words. CONTENTS PREFACE vii ACKNOWLEDGMENTS xi Chapter 1. Introduction 1 Statement of Limitations 4 Theoretical Basis for the Project 6 Statement of Methodology 7 Summary 11 Chapter 2. Comparative Analysis of Related Resources 12 Literature 13 Theses and Dissertations 25 Chapter 3. Biblical Liturgy: A Worship Theology 28 The Failure of Human Patterns 29 The Blessing of Heavenly Patterns 41 Antecedents of Authentic Worship Prior to the Tabernacle 44 The Tabernacle 50 The Temple 54 The Synagogue 60 Transition 69 Jesus: Perfect Pattern 70 Perfect Sacrifice Is Perfect Worship 72 Continuity with the Past 85 The Apostles and the New Testament Church 87 Chapter Summary 107 Chapter 4. Biblical House Church: A Worship Context 109 The Garden—O Happy Fault 110 Noah’s Altar 113 The Tent of Abraham 113 Blood on the Doorposts 116 The Inn of the Nativity 119 The Last Supper 122 Breaking Bread in Emmaus 123 Acts and the Birth of the Church 129 Paul’s Letters to the Churches 133 Chapter Summary 136 Chapter 5. Post-Biblical Precedents for House Churches 137 Pre-Constantine 138 Constantine 139 The Monastic Movement 141 Priscillian 143 Waldensians 144 Martin Luther 145 The Anabaptists 147 The Moravians 148 The Hutterites 149 Little Gidding 150 The Methodists 151 The Contemporary House Church 152 Bonhoeffer’s Community 152 “Parish and People” and Beyond 154 Chapter Summary 156 Chapter 6. Current Trends and Issues for Anglicans 158 Engaging the Survey Tool 161 House Church Governing Principles 161 House Church Leadership 164 House Church Worship 171 Chapter Summary 182 Chapter 7. Summary and Conclusion 184 Summary 184 Research Challenge and Format 185 Immediate Recommendations 188 Episcopal Benefits 190 Future Research and Engagement 192 Conclusion 193 GLOSSARY 196 APPENDIX A: Anglican Bodies in North America 199 APPENDIX B: Survey Questionnaire 202 APPENDIX C: Liturgy and Scripture 206 APPENDIX D: PowerPoint Presentation for Thesis Defense 213 BIBLIOGRAPHY 219 CURRICULUM VITA 233 IRB LETTER 234 PREFACE If Paul declared that marriage is a miniature replica of the Church through the mystery of Jesus and His Bride (Ephesians 5:31-32), and if Paul also declared that godly obedience, service, promise, and reward are fully realized within the home (Ephesians 6:1-9), why have we divorced church from home the same way many have attempted to separate Church and State? Why do church growth advocates tout that bigger (e.g., the mega-church) is better when findings in sociology and psychology suggest that we’re only capable of sustaining a dozen or so meaningful relationships?1 Or as Larry Crabb suggests, “Maybe the center of Christian community is connecting with a few.”2 Why do we believe that church can only ‘happen’ with a Plexiglas pulpit or Disklavier grand piano, with recording studio-quality praise bands or ‘jumbovision’ PowerPoint, with throbbing sound systems or theater-style seating, or with parking lot attendants and live-streaming podcasts?3 There is certainly a level of excitement and energy in those things when God is exalted. But God also meets His people in humble living rooms where friends and neighbors gather in the Name of Christ for prayer; for the reading of Scripture, singing, and receiving the sacraments; for sharing of burdens and ministering to one another. In fact, this latter description is what Peter 1 Rosemary Blieszner and Rebecca G. Adams, Adult Friendships, vol. 3 of Sage Series on Close Relationships (Ann Arbor, MI: University of Michigan’s Sage Publications, 1992), 48. 2 Larry Crabb, Connecting: Healing for Ourselves and Our Relationships (Nashville, TN: Thomas Nelson, 2005), xiii. See also, J.D. Payne, Missional House Churches: Reaching Our Communities with the Gospel (Colorado Springs, CO: Paternoster, 2007), 52; and Robert and Julia Banks, The Church Comes Home: Building Community and Mission through Home Churches (Peabody, MA: Hendrickson Publishers, 1998), 116. 3 D.A. Carson, Becoming Conversant with the Emerging Church (Grand Rapids, MI: Zondervan, 2005), 15. vii would more readily recognize as an authentic church than many ‘full life worship centers’ dotting the landscape of North American Christianity today.4 It was precisely this kind of humble house church that turned the whole Roman Empire upside-down. This was the Church Tertullian wrote about to his detractors barely a century after the death of the Apostle John, saying, “We [Christians] are but of yesterday, and yet we have filled every place among you—cities, islands, fortresses, towns, market places, camps, tribes, companies, palace, senate, forum. We have left nothing to you but the temples of your gods.”5 Not shy for words, he systematically outlines the Church’s unchecked growth across the Empire, family by family, home by home: In whom have all the nations believed but in Christ who is already come? In whom have they believed—the Parthians, Medes, Elamites, and those who inhabit Mesopotamia, Armenia, Phrygia, Cappadocia; those who live in Pontus, Asia, and Pamphylia, in Egypt, in Africa beyond Cyrene; those born here and those who come here from Rome; also the Jews in Jerusalem and other national groups, as now the various tribes of the Gaetulians and of the wide regions of the Moors, and the Spaniards to their remotest boundaries; the different nations of Gaul; the haunts of the Britons, inaccessible to the Romans; the lands of the Samaritans, Dacians, Germans, Scythians; and many remote nations, provinces, and islands, which are unknown to us and which we cannot enumerate?6 It’s incredible to think that this expansion took place during a time when Christians had to restrict the locations of their worship to private homes (and sewers!).7 4 Ed Stetzer, “Small Is the Kingdom Big,” Outreach, July/August 2011, 18. 5 David W. Bercot, ed. A Dictionary of Early Christian Beliefs: A Reference Guide to More than 700 Topics Discussed by the Early Church Fathers, s.v. “Christianity, Growth of.” (Peabody, MA: Hendrickson Publishers, Inc., 1998), 138. 6 Eberhard Arnold, ed., The Early Christians in Their Own Words, trans. Society of Brothers (Farmington, PA: Plough Publishing House, 1977), 243. 7 For an interesting discussion of the archeological evidence of early Christian worship locations, including cisterns and caves, the reader is directed to Eric M. Meyers and James F. Strange, Archeology, the Rabbis, and Early Christianity: The Social and Historical Setting of Palestinian Judaism and Christianity. (Nashville, TN: Abingdon, 1981), 125-139. viii How much missional impact has the Church relinquished in modern times by unwittingly ignoring the ‘small’ or, at least in attitude and perception, relegating house churches to second- class status? Thankfully, and often contrary to our insatiable penchant for ‘bigger and better,’ house churches are once again staking a claim in the spiritual tapestry of corporate worship. And while some larger churches may feign indifference at house churches in the same way one might wave a hand at a pesky gnat, the number of house churches in North America is on the rise. Even more, they are thriving. In order to capture the spirit of today’s flourishing house church movement, the title of this thesis begins with the Latin phrase Sacra Domus (literally, ‘Sacred House’). For just as God used house churches to Christianize the known world long before Emperor Constantine gave the first ‘mega church’ to the Bishop of Rome (the 4th century Basilica of St. John Lateran on Mars Hill),8 He is pouring His favor on that same move in our day and age. More specifically, this thesis will attempt to examine the house church movement from the unique perspective of Anglican use and worship. For just as most evangelical denominations (along with numerous non-affiliated, independent congregations) are beginning to capture a sense of the untapped potential of establishing new church plants in the form of house churches, sacramental and
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