Binding And Loosing Authority In Christian Living
The concept of "binding and loosing" in Christian living refers to the authority granted by Christ to his followers, particularly concerning matters of doctrine, discipline, and reconciliation within the Church. This authority is primarily rooted in two passages in the Gospel of Matthew: Matthew 16:19 and Matthew 18:18.
In Matthew 16:19, Jesus tells Peter, "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." A similar declaration is made to the disciples collectively in Matthew 18:18: "Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."
The phrase "binding and loosing" has its roots in Jewish legal terminology, where it referred to the rabbinic authority to declare something forbidden (bound) or permitted (loosed) [2]. In the Christian context, this authority is understood in various ways across different traditions.
John Calvin, a prominent Reformed theologian, interprets "binding and loosing" primarily in terms of the preaching of the Gospel and the exercise of church discipline [3]. one tradition argues that the "keys of the kingdom of heaven" are an elegant metaphor for the doctrine of the Gospel, which opens heaven to believers and binds unbelievers [8]. According to Calvin, ministers of the Gospel and the Church possess the word by which they can measure worthiness, promising forgiveness of sins to those who believe in Christ and declaring condemnation against those who do not embrace Christ [7]. He emphasizes that Christ did not grant the power of binding and loosing to the apostles until he had endowed them with the Holy Spirit [6]. Calvin also distinguishes between the general authority of doctrine and the specific jurisdiction of the Church in matters like excommunication and admonition, seeing the latter as a transfer of the Sanhedrin's governmental power to the Church [4, 10]. one tradition notes that the passage in Matthew 18:17-18, which discusses addressing trespasses within the Church, is to be understood somewhat differently from the earlier passage in Matthew 16, though both relate to binding and loosing [5].
Charles Hodge, another Reformed theologian, observes that whatever power is granted to the Apostles in these passages is also granted to all Christians, or at least to every association of Christians that constitutes a Church, as indicated by Matthew 18:18 [2]. This suggests a broader application of the authority beyond just the apostles or clergy.
In contrast, scholastic theology, as represented by Aquinas, views the priest's operation in using the keys as conforming to God's operation. Aquinas states that God's operation extends to both guilt and punishment, directly loosing guilt and indirectly binding it (by withholding grace). Regarding punishment, God both spares and inflicts it [9]. This perspective highlights the priest's role as a minister of God in the application of these spiritual powers.
The "laying on of hands" is a related symbolic act that expresses the imparting of spiritual authority and power, often used in setting apart individuals for ministry and other holy offices in the Christian Church [1]. This practice underscores the idea of delegated authority within the community.
The exercise of binding and loosing authority is not without its complexities and historical debates. Calvin notes that there has been "fierce war" among theologians regarding this power, with some arguing for a single essential key (the power of binding and loosing) and others seeing knowledge as an accessory to its proper use [3]. He also critiques the Roman Catholic interpretation, particularly the idea that priests are vicars or successors of the Apostles, which he considers a misapplication of the authority [6].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Laying On Of Hands — This "formed at an early period a part of the ceremony observed on the appointment and consecration of persons to high and holy undertakings;" (and in the Christian Church was especially used in setting apart men to the ministry and to other holy offices. It is a symbolical act expressing the imparting of spiritual authority and power.--ED.)”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 79: loosed in heaven.” The first remark to be made on these passages is, that whatever power is granted in them to the Apostles, is granted in Matthew xviii. 18 to all Christians, 762 or, at least, to every association of Christians which constitutes a Church. “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be establ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: entrance into Paradise; that the priest, moreover has the power of the keys, by which he can loose and bind the sinner; because the declaration of Christ is not in vain: “Whatsoever ye shall bind on earth shall be bound in heaven,” ( Mt. 18:18 ). Concerning this power, however they wage a fierce war among themselves. Some say there is only one key essentially—viz. the power of binding and loosing; that knowledge, indeed, is requisite for the proper use of it, but only as an accessory, not as essentially inherent in it. Others seein”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 93: excommunication, solemn admonitions, and everything of that description, we must, of necessity, give some jurisdiction to the Church. Let the reader observe that we are not here treating of the general authority of doctrine, as in Mt. 21 and John 20 , but maintaining that the right of the Sanhedrim is transferred to the fold of Christ. Till that time, the power of government had belonged to the Jews. This Christ establishes in his Church, in as far as it was a pure institution, and with a heavy sanction. Thus it behoved to be, sinc”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 93: passage, in which binding and loosing are mentioned, is in the eighteenth chapter of Matthew, where Christ says, “If he shall neglect to hear them, tell it unto the Church: but if he neglect to hear the Church, let him be unto thee as an heathen man and 2441 a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven” ( Mt. 18:17, 18 ). This passage is not altogether similar to the former, but is to be understood somewhat differently”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: of Excommunication (Book 4, cap. 12). But what if I should cut off the handle for all such questions with one sword—viz. 552 that priests are neither vicars nor successors of the Apostles? But that also will be elsewhere considered (Book 4, cap. 6). Now, at the very place where they are most desirous to fortify themselves, they erect a battering-ram, by which all their own machinations are overthrown. Christ did not give his Apostles the power of binding and loosing before he endued them with the Holy Spirit. I deny, therefore, tha”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: the merits of him who is loosed or bound. We admit, that none can be bound or loosed but those who are worthy of being bound or loosed. But the preachers of the Gospel and the Church have the word by which they can measure this worthiness. By this word preachers of the Gospel can promise forgiveness of sins to all who are in Christ by faith, and can declare a sentence of condemnation against all, and upon all, who do not embrace Christ. In this word the Church declares, that “neither fornicators, nor idolaters, nor adulterers,” “no”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 88: will willingly omit that office assigned to the apostles, which, full of labour and toil, would interfere with his luxuries without giving any gain. Since heaven is opened to us by the doctrine of the Gospel, it is by an elegant metaphor distinguished by the name of keys . Again, the only mode in which men are bound and loosed is, in the latter case, when they are reconciled to God by faith, and in the former, more 2356 strictly bound by unbelief. Were this all that the Pope arrogated to himself, I believe there would be none to en”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Effect of the Keys, Art. 3: Article: Whether the priest can bind through the power of the keys? I answer that, The operation of the priest in using the keys, is conformed to God's operation, Whose minister he is. Now God's operation extends both to guilt and to punishment; to the guilt indeed, so as to loose it directly. but to bind it indirectly, in so far as He is said to harden, when He withholds His grace; whereas His operation extends to punishment directly, in both respects, because He both spares and inflicts it. In like manne”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 93: 2438 CHAPTER 11. OF THE JURISDICTION OF THE CHURCH, AND THE ABUSES OF IT, AS EXEMPLIFIED IN THE PAPACY. This chapter may be conveniently comprehended under two heads,—I. Ecclesiastical jurisdiction, its necessity, origin, description, and essential parts—viz. the sacred ministry of the word, and discipline of excommunication, of which the aim, use, and abuse are explained, sec. 1-8. II. Refutation of the arguments advanced by Papists in defence of the tyranny of Pontiffs, the right of both swords, imperial pomp and dignity, foreign”