Since the Trinity does indeed interweave our world, and through that interweaving incorporates those who believe into himself by the indwelling of the Holy Spirit, then the organizing of such people into a community is a logical consequence. This is the basic doctrine of the Church [note the spelling], and was the doctrine that was taught to me growing up.

However, similar to the Trinity, it seemed to be a doctrine that was believed because it was taught in Scripture. Thus, again, Scripture was the basis. In Anglicanism however the Church is the result of the redeeming work of the Trinity.

He can no longer have God for his father, who has not the Church for his mother.
– Cyprian of Carthage, “On the Unity of the Church,” 6.

This statement from Cyprian is, in my opinion, one of the best and most succinct articulations of the nature of the Church, but also one that seems to be greatly misunderstood. I don’t personally know of anyone who has an issue with the first part of the statement which equates the Trinity with fathers. However it seems a great deal of people have an issue with the second part of the statement which equates the Church with mothers and further ties the rejection of the Church to rejection of the Trinity.

To a certain extent I can understand why some would take issue with the second part of the statement. There are some individual churches [note the change in my spelling] whose environments are toxic and kill any chance for the spiritual growth of its members. This could take any number of forms. It could perhaps be a minister who preaches to his congregation to not commit adultery while he himself is having an affair. There could perhaps be a lot of gossiping and spreading of false rumors. Or perhaps when some sin is committed forgiveness and grace are not found, but instead only guilt and shame. Whatever the reasons for the toxicity might be it is not surprising to me that those who are in such church environments end up leaving.

The Church [again, note the spelling] however is not an individual congregation, or even a group of congregations. The Church is the community of the redeemed people of the Trinity, all the redeemed people, from the beginning of time, both in heaven and on earth. So because it is the Trinity who is redeeming this community, rejecting and leaving this community is thus choosing not to be redeemed and amounts to a rejection of the Trinity.

But what is redemption? Essentially it is being removed from the kingdom of evil and freed from being a slave of evil and placed into the kingdom of the Trinity and being made a slave of Christ. The result is that the soul now desires to serve Christ and become like him, instead of desiring to serve and become evil. The soul however does not know how to serve Christ because it has only served evil. Thus it must be guided in how to serve Christ. It is this instructional process that Cyprian is using to describe the relationship between the Trinity, the Church, and the believer. Spiritual birth and growth requires different components. First, the Holy Spirit must indwell a person [this is where the desire to serve Christ comes from], and second that person must be in the Church [this is where the soul is instructed in how to serve Christ]. If either of these components are missing that person will not grow spiritually into Christ-likeness. Neither attending church services without being indwelt by the Holy Spirit, nor being indwelt by the Holy Spirit and not attending church services will result in spiritual growth. Both components must be in place.

In my view then the Church is the community in which spiritual growth can take place. It has always been indwelt by the Holy Spirit, and he has given wisdom and insight to everyone who is a member of the Church. It is in the Church where this wisdom is found, both of those who are in heaven as well as those on Earth. In Anglicanism it is found in the hymns, the prayers, the preaching, the daily readings, and the liturgy. All of which exhort, direct, and guide us in our spiritual growth and pursuit of Christ-likeness. They remind us that Christ accomplished forgiveness for all our sins and exhort us to obey his teachings so that we will be like him. It is this community that I found in Anglicanism. Their hymns are sung. Their prayers are read. Their liturgy is performed. Their daily readings are followed. Their wisdom is sought out and found.

Such wisdom and insights were unavailable to me growing up. They weren’t outlawed or forbidden or anything; they were simply not used. The only essential element it seemed was to read and study the Bible. I didn’t need anything more than that, and so I shouldn’t use anything more than that so it seemed the reasoning went. The writings of ancient Christians were just ignored for some reason, as if past generations had no counsel or wisdom relevant to our present age. I don’t know for sure the reasoning behind it, but whatever it was the writings of old dead men and women were rarely, if ever, consulted it seemed.

In the end I suppose you could say that me and these old dead people kind of hit it off from the beginning.

There’s much more I could  say about this topic, but it’s not relevant. The Church certainly exists outside of Anglicanism and there are a number of traditions in which a Christian can grow in Christ-likeness; no Christian tradition has a monopoly on the Trinity.

My semester is currently in progress, so this blog may be going silent for a while. Next up in this series will be the Scriptures. When it will be published however I don’t know.