Talking about Mary can feel dangerous, especially if you are a Protestant who adheres to Protestant orthodoxy. Sure, we sing about Mary at Christmas, feel her pain on Good Friday, and maybe even read a little about her in the gospels. But for most American Protestants, almost any other interaction with Mary is borderline Catholic. So we don’t talk about Mary, we don’t engage with Mary, and we don’t think about Mary. Life seems easier that way. But in truth, this approach is historically and theologically problematic.
Some Protestants are aware that there is more to the story of Mary than American Protestantism often lets on. Some might know that the Protestant reformers, for example, held views on Mary different than most Protestant churches today. Martin Luther affirmed Mary’s divine motherhood, perpetual virginity, and immaculate conception. Likewise, John Calvin affirmed the perpetual virginity and espoused (with qualifications) a view of Mary as the “mother of God.” Although these Reformers did not advocate the same robust Marian theology that Rome and the East did in the 16th century, these perspectives are nonetheless quite different than those of their spiritual descendants.
To assume—as many Protestants do—that everything the Church has always believed about Mary should be excoriated as a “Catholic corruption” is simply an error. We must take seriously the biblical and historical insights on who Mary is—and how she is to be approached. Modern Protestants cannot simply be content to throw the baby out with the bathwater. Continue reading
Last Friday, Conciliar Post hosted a Round Table discussion on Martin Luther. I would encourage you go click on over there and peruse the reflections on how Christians from a variety of denominations view the “first” Reformer. My response to this Round Table is as follows:
My perception of Luther arises from many experiences with the Luther’s legacy and his writings. I grew up in the Lutheran Church – Missouri Synod—attending both church and school until middle school—and learned much about Luther the Great Reformer there. Every fall we would talk about the Reformation, how Luther valorously stood up to the heresies of the Catholic Church. We would read stories about his life (mostly his post-Diet of Worms “capture” by Frederick the Wise), wait in eager anticipation for Thrivent Financial’s production of Luther, and talk about the central tenets of the Augsburg Confession. The picture of Luther painted at this stage of my life accorded with the idealizing of other great Christians, albeit with that special fervor which accompanied talking about Luther as a “Lutheran.” Continue reading
This post is part of an ongoing series investigating “Conceptions of the Ultimate”, the ways in which the world religious approach and understand the Divine. Today’s post engages a chapter of Mark C. Taylor’s work, After God.
In this reflection, I want to focus on Taylor’s chapter “Religious Secularity,” specifically his discussion of the doctrine of the Trinity and its implications for understanding Protestant theology’s impact on the formation of the “secular” West. From the perspective of one having been trained in theological method and the history of the doctrine of the Trinity, there are a number of points that Taylor draws out in his discussion worthy of consideration. First, Taylor’s relation of the Trinitarian scheme to visions of the “interplay between God, self, and world” is fundamentally positive, and would seem to serve as an excellent starting point for Taylor’s constructive theological claims for the 21st century (139). This tri-part reality he effectively ties into conceptions of “creative mergence” (later developed by Hegel) as the source of appropriate theologies of nature, history, and culture (142). Continue reading
St. Peter’s Basilica, Vatican City
The nineteenth century posed a number of unique challenges to the Roman Catholic Church, among them the continued rise of Protestantism, the increasing influence of modernism, the development of historical and biblical criticisms, and the rise in understanding of numerous world religions. Roman Catholicism developed a number of responses to these challenges, most notably through Pope Pius IX’s Syllabus of Errors and the canons of the First Vatican Council. In these writings, Rome affirmed the veracity of the tradition of the Church in opposition to the world, dogmatically affirming the accuracy and infallibility of the teachings of the Church and Pope. Continue reading
John Piper’s latest book, A Godward Heart: Treasuring the God Who Loves You, stands as the latest example of his ability to pen books worthy of being enjoyed by Christians across denominational lines. Many have long found Piper’s preaching, teaching, and writing useful, important, and worthy of reflection, and this newest offering does not disappoint. This purposefully eclectic book contains fifty meditations from Piper on a number of topics, ranging from seeking the Lord and the Grace of God to Idolatry and Racism. Piper’s back-cover “Whether you are just discovering the divine richness of Scripture or have long been a passionate student, you’ll find a deeper understanding of God and renewed insight for your journey” appropriately sums the scope of this book. Most of Piper’s reflections on these topics are very good and thought-provoking, and he blends scripture, history, and theological reflection well throughout. Going in I expected more scriptural exposition, but thought Piper did an admirable job drawing upon a variety of sources for his reflections. Continue reading