Category Archives: Reformation Period

THE REFORMATION AS RENEWAL, CHAPTER 5

Leave a reply

Most Christians find theology unimportant. Whether it is due to poor Christian education in churches, poor teachers, boredom borne of spiritual apathy, or any number of other things, there is no doubt that the lifelong study of theology in most American churches has gone the way of the dodo bird.

Philosophy is even less valued than theology which is saying something. So, imagine trying to make the case that certain distinctions in philosophy are critical for doing theology well! That is a herculean task that few can persuade others to consider.

As many of us have heard, you can’t get away from being a theologian. It’s not whether we are a theologian. It’s whether we are thinking well theologically or not. When it comes to philosophy, we may conclude that we are definitely not a philosopher. I will let Dallas Willard take it from here. Willard regularly heard people object to the importance of philosophy by saying, “I don’t need philosophy. I am a practical person.” Willard would respond, “They don’t realize that their view is a philosophy!”

I have not included the subtitle to this chapter at the beginning for one simple reason: most of you would stop reading. For those curious types who are still reading, here it is: The Via Moderna, Nominalism, and the Late Medieval Departure from the Realism of Thomistic Augustinianism, and its Soteriology.

Barrett’s discussion about what constitutes an orthodox view of salvation is extremely well-done, and very helpful. Barrett introduces us to the debate in a way that illuminates what the proper truths are to keep in mind as one navigates the most important issue of all: What is the biblical view of how one enters into a relationship with God?

 

 

 

 

 

 

 

 

THE REFORMATION AS RENEWAL, CHAPTER 4

Leave a reply

The Reformation as Renewal: Retrieving the One, Holy, Catholic, and Apostolic Church by Matthew Barrett

Chapter 4: Thomas Aquinas as a “Sounder Scholastic”

The Reformation’s Critical Retrieval of Scholasticism

This is the longest chapter of Barrett’s nearly 900-page book. The chapter on Martin Luther comes in at second longest, but pride of place goes to Thomas Aquinas.

Why ninety pages on Thomas Aquinas? Didn’t Aquinas believe many things that are at odds with “biblical” Christianity? Shouldn’t we Protestants steer clear of “Catholic” thinkers like Aquinas?

All of the church’s history is for every Christian. Protestant Christians who believe their history began with the Protestant Reformation are robbing themselves of the riches of 2000 plus years of God’s dealings with His people. As historian Timothy George likes to say, “There is a whole lot more history to the Christian faith between the death of Jesus and the birth of your grandma.”

The “sounder Scholastic” in Barrett’s chapter title is to underscore the need to separate Aquinas (1225-74) from later medieval Scholastics. Some of these later Scholastics like Biel (ca. 1420-95) misrepresented what Aquinas wrote. In doing so, a young Martin Luther thought that Aquinas was of little value. Barrett does a great job of showing that Luther and Aquinas both valued the work of previous theologians like Augustine.

After a short-term mission in 1986 to the former Yugoslavia, I travelled throughout Europe for two weeks. One of my stops included four days of study at L’Abri in Switzerland. Some of you will know that this is the study center started by Francis and Edith Schaeffer. Francis Schaeffer’s blockbuster How Should We Then Live? is still worth reading, but he badly misrepresented Aquinas. Schaeffer wrote:

By the thirteenth century the great Aquinas (1225-74) has already begun, in deference to Aristotle (384-22 BC), to open the door to placing revelation and human reason on an equal footing. (p. 43, emphasis mine)

While I was at L’Abri, I asked one of the tutors about Schaeffer’s misrepresentation of Aquinas. Though this tutor was very fond of Schaeffer, he admitted that Schaeffer relied on poor, secondary sources.

Many believe that Aquinas leaned hard on Aristotle. Thomas did gain insight from Aristotle, but as Barrett shows, the great Christian thinker was very influenced by Augustine. And so was Luther. The irony, and it has led to much confusion, is that unbeknownst to Luther he shared much of Aquinas’s theology.

If you are looking for an entertaining, insightful, and short book on Aquinas, you will be hard-pressed to do any better than the one written by the master stylist, G.K. Chesterton in Saint Thomas Aquinas: The Dumb Ox.

 

THE REFORMATION AS RENEWAL, CHAPTERS 2 AND 3

Leave a reply

The Reformation as Renewal: Retrieving the One, Holy, Catholic, and Apostolic Church by Matthew Barrett

Chapter 2: Spiritual Assent and Mystical Dissent

Chapter 3: Faith Seeking Understanding

Due to various factors, I am going to make these summaries shorter. I hope they clarify some important matters and motivate you to go deeper into the Protestant tradition. 

I will again be adding some of my own reflections…

In chapter 2, Barrett covers various monastic orders and mystical movements of the medieval period. A few thoughts…

It is all too easy for us Protestants to discount or discard all together the best of the monastic and mystical traditions. My two short, yet good recommendations to correct this problem are:

The Rule of St. Benedict and Of the Imitation of Christ by Thomas à Kempis (William C. Creasy, ed.)

In closing out chapter 2, we must remember that the late Middle Ages was hardly a “spiritual graveyard, lifeless and full of darkness.” (Barrett, p. 69)

Chapter 3 covers one of my favorite topics: faith seeking understanding. Too many conservative Christians in the West are confused about what biblical faith is and what faith entails. Biblical faith is neither a subjective wish-fulfillment nor is it mathematical certitude. People like Augustine and Anselm invite us to appreciate that there is both struggle and increasing clarity that comes from trusting in God.

A seminal book for me, and one that I regularly recommend is: Lesslie Newbigin’s Proper Confidence: Faith, Doubt, and Certainty in Christian Discipleship. Newbigin makes a compelling case that many Christians view faith as almost mathematical certainty or on the other side of things, as simply a subjective choice.

If you are looking for a clear introduction to church history, I would recommend Church History in Plain Language, fifth edition, by Bruce L. Shelley.

 

 

 

THE REFORMATION AS RENEWAL, CHAPTER 1

12 Replies

The Reformation as Renewal: Retrieving the One, Holy, Catholic, and Apostolic Church by Matthew Barrett

Chapter 1: The Catholicity of the Reformation

I’ve had several conversations with pastors, seminary graduates, and other Evangelicals who are not clear about main features of the Protestant Reformation. To adapt what Howard Hendricks said on numerous occasions, “If there is a mist in the pulpit, there will be fog in the pew.”

The history of the Christianity is not often taught in our American churches, so it is no wonder why many Christians would see little importance in learning about it.

If you end up reading this book, here are a few things to keep in mind:

Read the footnotes. There are important things to pick up.

Mark up your book. Physical engagement is a boon to reading well.

If you are stumped, do a Google search, or ask a learned friend. If those fail to help, feel free to reach out to me in the comment thread of the blog.

Note well: I shall be adding several things from my own study of church history to augment and/or illumine the points Barrett has made in The Reformation as Renewal.

Let’s get started!

Defining Catholic and catholic

The subtitle is worth pondering, especially the catholic part: Retrieving the one, holy, catholic, and apostolic church

Make sure to pick up when I capitalize Catholic and when I put the “c” in the lower-case.

It is crucial to get a clear sense of what “catholic” means. It means general or universal. So, all true Christians, whether they are Roman Catholic (a descriptor that Barrett seeks to avoid)[1], Protestant, or Eastern Orthodox, ought to be committed to the universal church.

I call myself a Christian of catholic and Protestant convictions. My use of the small c catholic causes both Protestants and Roman Catholics to be confused. Roman big c Catholic is decidedly what I am not. Protestant little c catholic is decidedly what I am. I’m sure we will talk about this again.

The Protestant Reformers Did Not See Themselves as Starting Something New

The Reformers understood that theological innovation is bad. They did not see themselves as innovators, but as faithful heirs of the church’s tradition. The debate between Protestants and Roman Catholics was not simply the Bible against human tradition. This is how it has been popularly understood: Luther and others were the Bible folks while the Roman Catholic church was holding to human traditions.

Tradition is actually a good and biblical word. It means that which has been “handed or delivered over.” One esteemed historian memorably said that “Tradition is the living faith of dead while traditionalism is the dead faith of the living.”

The Protestant Reformation addressed several matters, but it certainly included debates over who was more in line with the church’s tradition. This may come as a surprise to many/most of you. Again, more on that in the future commentaries.

The Protestant Reformers did not see themselves at odds with the ancient or even medieval church. They were trying to highlight areas of doctrine, especially issues related to salvation and the papacy, that they believed the Roman Catholic church had departed from with both the Bible and Christian tradition.

Protestants are not Just Protestors!

It is crucial to define the word “Protestant” as it is widely misunderstood. Take some time to digest the following quote. It relates to Barrett’s footnote 21 on page 7.

Patristic scholar (=early church fathers) D.H. Williams offers much clarity on an issue riddled with loads of confusion:

The term “Protestant” is commonly used with a negative connotation. Everyone knows that Protestants are those who “protest” and dissent from Roman Catholicism. While historic Protestantism did indeed register a series of objections to Roman Catholic dogma and practice, such a definition is nonetheless unfortunate and even imbalanced for the reason that the Reformation was at heart an affirmation, a vigorous protestation of positive principles. A Protestant was, as the primary meaning of the Latin verb protestare indicates, one who seeks “to bear witness,” or “to declare openly.” Historically, Protestants are those who have sought to affirm certain tenets of their faith which bear witness to the apostolic message. John Wesley’s letter to a Roman Catholic acquaintance on 18 July 1749 offers a prime example of this when he defined “a true Protestant” in accordance with a series of doctrinal professions, each beginning with the ancient words, “I believe.” Wesley obviously felt it was more important to describe what Protestantism stood for rather than what it stood against. Not once did he tell his reader what Protestants rejected and opposed.[2]

Remember it well. We Protestants are not just “protestors.” We have many glorious truths to proclaim!

Are Protestants Responsible for the Secular Idea of the Individual?

As Barrett describes, there are Roman Catholic scholars who argue that the Protestant Reformation ushered in rabid individualism and chaos. As some Roman Catholics argue, you can draw a straight line from Martin Luther to the “my truth” of our relativistic age. As the argument goes, since everyone can be their own priest or pope, you are going to get lots of confusion in the Protestant tradition.

I am sure you have had a Catholic friend raise concerns over the thousands of Protestant denominations. It’s too bad that there is no one in the Protestant camp like the Pope who can be a theological umpire. All kinds of people are calling balls and strikes. Barrett’s lengthy response to this false claim is very well done. For sake of space, I will not summarize it, but Barrett’s reasoning is comprehensive and convincing.

I do have a few brief comments of my own about this common criticism of Protestantism.

First, some Roman Catholics focus the blame of rabid individualism on ideas alone. Those who advocate for Scripture alone (sola Scriptura), another very misunderstood notion, are to blame. More on the confusion about sola Scriptura in a future post.

Even if the idea of sola Scriptura was somewhat responsible for the rabid individualism among many of us Protestants,[3] it is not the only culprit. Carl Trueman highlights how those who emphasize ideas tend to forget how much material culture like cars have influenced the individualism of modern America.[4]

Second, it is true that the thousands of denominations raise concerns that should grieve us all. However, the Roman Catholic claim to offer a safe haven for theology and Christian living is mythical. Anyone who has studied Roman Catholic theology or even interacted with many Roman Catholic believers discovers that there is much diversity.

No, the Roman Catholic does not have official denominations, but there are de facto denominations. For example, Richard Rohr gets to stay in the Roman Catholic church even though he holds various heretical teachings that are contrary to the official teaching of the Catholic Catechism. Other Roman Catholics have no problem being at odds with papal encyclicals and other teaching on things like abortion. There are several public figures who don’t agree with the church on many matters, yet they still are welcome to worship as genuine members of the Roman Catholic Church. Many Roman Catholics are alarmed by these things, but the chaos continues. One Roman Catholic scholar who teaches seminary students preparing for the priesthood told me how troubled he is by this hypocrisy. He believes that only 15% of those attending mass are true Catholics.

The Gospel

Whether when teaching in Poland or here in the United States, I have met many Roman Catholics who love Jesus and place their faith entirely in Him. I also know so-called Evangelicals who are unclear about the gospel. Confusion about the gospel is not solely a Roman Catholic problem!

Some ideas that will be new to many of you are introduced in this first chapter. Those will be discussed in much more depth in later chapters, so I will hold off on my commentary until then.

[1] In footnote 91 Barrett mentions why he tries to steer clear of using the name Roman Catholic. He has good reasons for doing so, but I am sticking with it to avoid the confusion that might come from saying Catholic big C versus catholic small c.

[2] D.H. Williams, Retrieving the Tradition & Renewing Evangelicalism (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1999), 173-74.

[3] Again, I would argue that sola Scriptura properly understood was not responsible for rabid individualism. Rather, it is the distorted version of sola Scriptura that far too many of us Protestants hold that is the real culprit.

[4] Carl Trueman, “Taylor’s Complex, Incomplete Narrative,” in Our Secular Age: Ten Years of Reading and Applying Charles Taylor,” ed. Collin Hansen (Deerfield, IL: The Gospel Coalition, 2017), 19-20.

PROTESTANT REFORMATION

Leave a reply

“So deeply rooted in our hearts is unbelief, so prone are we to it, that while all confess with the lips that God is faithful, no man ever believes it without an arduous struggle.”

                                                                                                John Calvin

“For what is asserted without the Scriptures or proven revelation may be held as an opinion, but need not be believed.”

                                                                                                Martin Luther

“If there is any sense remaining of Christian civilization in the West, this man Luther in no small measure deserves the credit.”

                                                                                                Roland Bainton

 

ANGLICANISM

Leave a reply

Many American Evangelicals mistake the American variety of Anglicanism for either the British variety, or worse still, the liberal Episcopalian church.  The Anglican Church North America (ACNA) is decidedly under the authority of Scripture and quite clear about the work of Christ on the cross. 

I now gladly attend an Anglican church, but I am not Anglican.  There are four major reasons I give to those wondering why we shifted from low church evangelicalism to the Anglican church: an intentional theology of the body (and the physical world), a conscious tie to the whole church throughout its history and in the world today, truly keeping primary doctrines primary which translates to giving much space to differ over a variety of non primary doctrines, and a protection against personality cults emerging with respect to the ministers.  Much could be said about those things and perhaps later I will offer more details…

YOU MIGHT NOT KNOW JOHN

Leave a reply

My Patheos review of a fine biography on John Knox:

Jane Dawson’s new biography of John Knox is being hailed as the definitive treatment we now have. Diarmaid MacCulloch says Dawson’s work “renders all his [Knox’s] previous biographies obsolete.”

Dawson teaches at the University of Edinburgh and is a noted authority on sixteenth-century Scotland and Calvinism. She had access to new sources, not the least of which are the papers of Knox’s confidant, Christopher Goodman.

There is much helpful background in Dawson’s fine account on what the culture and church were like in Knox’s day. Some authors can get a bit tedious in trotting out various details about the milieu in which their subject lived. The reader can easily lose sight of the subject under consideration. In Dawson’s case, the historical context is used judiciously so we are continually drawn to the life and impact of John Knox.

The Knox we get in Dawson’s account is full-throated. We see Knox doing heroic things, yet dogged with depression and doubts. We also learn that Knox had a keen awareness of his penchant to pride. So Dawson certainly doesn’t traffic in hagiography, yet it is clear she finds much to commend about Knox.

Dawson makes it clear that Knox was no Calvin. Of course, Calvin was no Knox. Like Calvin, Knox had great respect for the power of language, such as “adding a ‘double translation’ incorporating alternative meanings for some of the single Latin words to convey the complexity or nuances within the original text.” But Knox’s strongest suit was the spoken word. And the spoken word was powerful in a “non-literate” culture (notice that Professor Dawson does not say “illiterate”). As Dawson makes clear, Knox’s speaking gifts meshed well with the oral and aural culture he lived in.

The year 1543 was a critical one for John Knox. This was when Knox began to embrace some Protestant beliefs. As Dawson tells the story, we do not know whether Knox’s change of mind occurred incrementally or was more dramatic. Either way, Knox’s thinking was clearly moving away from the Catholic understanding he long took for granted.

If one were to choose which book of the Bible had the most impact on “famous” conversions, Romans would surely be at the top of the list. One thinks of Augustine, Luther, Wesley hearing Luther’s Preface to Romans, and Karl Barth’s commentary on Romans, which “fell like a bombshell on the theologians’ playground.”

Remarkably, it was not Romans that convinced Knox of the Protestant understanding of salvation by grace through faith. Rather, it was the gospel of John and most notably, the seventeenth chapter. Dawson writes that John 17 was the chapter that gave Knox the ability to understand “how justification, sanctification and predestination were linked.” Calvin’s teaching further enhanced Knox’s understanding of this seminal text. Dawson’s account of the massive influence John 17 played in moving Knox to a Protestant understanding of the Christian faith is as poignant as it is provocative.

Knox’s reverence for the Bible ran deep. Like his mentor, George Wishart, Knox believed that true ministers studied the Bible well and desired to impart what they learned. Though not directly involved like others, the new Geneva Bible translation thrilled Knox. The Geneva Bible would have incalculable influence on noted wordsmiths such as Shakespeare, Donne, and Bunyan.

Along with Scripture, God uses people, and this certainly was the case with Knox. Dawson’s handling of George Wishart’s influence on Knox provides fascinating detail and a model of sorts for spiritual formation. Wishart was unafraid to proclaim the gospel with clarity. His open denunciations of the false church of the Pope were matched by his sincerity. Knox was much impressed. Knox even mimicked his mentor’s approach to preaching. Issuing strong calls for people to repent was the fruit of George Wishart’s indelible imprint on Knox. Wishart’s martyrdom sealed his honorable reputation with Knox.

Another commonality between Wishart and Knox was their consistent stance of “no compromise,” especially when it came to the integrity of the church. Initially, Knox had high hopes with the rule of Edward VI, but the final part of his reign eventuated in a major disappointment. Dawson writes, “The initial elation created when demonstrably Protestant measures had been introduced was dissipated by the harsh realities of being in coalition with a political faction that needed to maintain its power. The political art of the possible was a concept Knox shunned and he treated compromise as another term for lack of zeal.”

With biography, there are always certain things we wish we knew. Biographers know this, and some take greater liberties to speculate or even slip in a detail that is impossible to know. Here Dawson shows scholarly restraint. For example, while describing a period of time early on when Knox may have been lacking in courage, Dawson writes, “In later life Knox possibly felt embarrassed…” Dawson keeps her account moving with the particulars we can be confident of not the ones we wish we had.

Like his mentor Wishart, Knox believed the Roman Catholic Church was hopelessly corrupt. Knox didn’t flinch in saying the Catholic Church “was worse than the Church of the Jews when it condemned Christ to death.” These were dangerous times to be a Protestant minister, which is what Knox was by 1547. To be a Protestant minister meant carrying “a suspended death sentence.”

It is impossible to speak of John Knox without including his famous battles with Mary Tudor, Queen of England (latter dubbed “Bloody Mary”) and Mary, Queen of Scots. Knox declared that Mary Tudor was an “open traitoresse to the Imperiall Crown of England” who cleverly under an “Englyshe name she beareth a Spaniardes herte.” The latter charge was directed at Mary’s marriage to Philip of Spain.

Knox’s disagreements and difficulties with Mary, Queen of Scots were also substantial. As Dawson writes, Knox “told Mary she was ignorant and deluded and failed to recognize the plain word of God.” But Dawson argues that the caricatures of their famous feud do not adequately capture the complexity of their relationship. Though Dawson makes clear that Knox retained his prophetic role, he was not opposed at times to a more conciliatory posture. Consider these surprising words Knox communicated to Mary: “I pray God, Madam, that ye be as blessed within the Commonwealth of Scotland, as ever Deborah was in the Commonwealth of Israel.”   Another time in a most unlikely partnership, Knox and Mary were a tag team to convince the Earl and Countess of Argyll to not get divorced. Dawsom comments that Knox and Mary could get along “provided there was no religious element.”

Knox loved purity and truth. It is no wonder then that he said Calvin’s Geneva was “the most perfect school of Christ.” The diligence Calvin displayed in battling the “Libertine” group’s influence was something Knox admired in the great Reformer. In this, Calvin mirrored what Knox found so noble about George Wishart.

John Knox’s marriage to Marjorie was a happy one. Like Sarah was to Jonathan Edwards, Marjorie was a true partner in ministry. She drew the favorable attention of no less than John Calvin. Marjorie had a mature understanding of Scripture and was well educated. She gave John Knox two sons and three daughters who survived childhood, though she did not live long herself. John Knox was devastated and sunk into depression when his beloved wife of only five years died.

Knox’s relationships outside the home were also critical to his well-being, especially when he struggled with depression. No one played a bigger role as encourager and counselor than Christopher Goodman. Knox was certainly a leader with considerable gifts. However, like the apostle Paul who needed Titus to “comfort him in his depression” (II Cor. 7:6, NASB), Goodman was an indispensable ballast to Knox’s battles with melancholia.

According to Dawson, Knox was best suited to lead during a crisis. Dawson brings up Churchill as a modern day version of this type of leader. However, as is sometimes the case, one’s greatest strength may carry an attendant weakness. Dawson observes that when “peace and diplomacy” were sorely needed Knox would not be the best person to tap as the leader.

It is not surprising to see the enthusiasm for Dawson’s, John Knox. It is engaging, lucid, comprehensive, peppered with fascinating details, and an ennobling account of a major figure of the nascent Protestant movement.