This post is part of an ongoing series on the history of communion.
The Reformation Church
With the outbreak of theological reforms in the 16th century came considerable revisions and specifications of the theologies and practices of Communion. Essentially, five major views solidified: Tridentine, Consubstantial, Reformed, Via Media, and Memorialist. Continue reading
In “Spirituality in American: Signs of the Times,” Bill Leonard outlines the recent rise in American spirituality, especially the rise in eclectic forms of spiritual practice. Tracing the development of American religious pluralism and re-formation of the American religious terrain, Leonard details the postmodern practice of employing multiple forms of spiritual tradition within an individual’s personal spiritual formation, and notes the application of four very different spheres of spiritual thought: Roman Catholic Spiritual Traditions, Charismatic-Evangelical Influences, Global Spirituality, and Undomesticated Spirituality. Continue reading
Some time ago I published a brief reflection titled “Bible Translations, Not Inspired,” in which I argued that we must not assume that our contemporary Bibles—because they are translations—are the same thing as the inspired (inherent) words of God. While I don’t want to disagree with that post, I do want to reflect upon the inspiration of the scriptures, spurned on by Jaroslav Pelikan’s Whose Bible Is It?, which I’ve been reading the past couple of days.
Occasionally I will run into someone who holds an unusually high view of a certain version or translation of the Bible. This is true across denomination lines: Catholics have the Apocrypha and the Vulgate, the Orthodox have the Septuagint, and various Protestants have their Scofield Reference Bibles, the King James Version, or the dearly-beloved ESV. And because we have our version of the best Bible, clearly our theology must be more fully informed (and therefore accurate). Continue reading
One of the perils of being a graduate student is constant busyness. For me, this busyness often distracts me from writing about subjects which are interesting and important but which are (unfortunately) beyond my ability to find time to address. One such subject is the Blessed Virgin Mary. In my searching for answers, Mary has often “come up” as something of a stumbling block for any progress I might make towards Orthodoxy or Catholicism. Below is the launch of my series reflecting on Mary, stemming primarily from an article written by my good friend Ben Cabe. Today’s post reflects on why Christians (especially Protestant Christians) ought to seriously think about Mary and her role in Christian faith.
Reflecting on Mary can be “dangerous”, especially if you are a Protestant who wants to claim 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 in-between. But for most American Protestants, to have almost any other interaction with Mary is borderline Catholic. So we don’t talk about Mary, don’t engage Mary, and don’t think about Mary. Life is simply easier that way.
But this is historically and theologically problematic. Continue reading
When you want to understanding something, you look for information. When you want to make sense of a story, you ask people to explain things from the beginning. When you want to comprehend a complex event, you consult eyewitnesses and experts. In an age of self-help, independence, internet “research”, and self-sufficiency, however, fewer people take the time to consult someone other than themselves when it comes to questions, even questions regarding something as profoundly personal as religious faith. Yet there are many who would suggest that, in a marketplace of ideas as varied and complex as the 21st century, we should be willing to consult something other than ourselves for insight into reality. One such voice is John Michael Talbot, who along with Mike Aquilina argues that contemporary Christians must return to the wisdom of the Christian past in his book, The Ancient Path: Old Lessons from the Church Fathers for a New Life Today (New York: Image, 2015). Continue reading
I am often asked some variation of “Where did we get the New Testament?” or “Why are these specific books included in the New Testament?” In conjunction with yesterday’s post on the Origins of the New Testament, today’s post seeks to address why the New Testament includes the writings which it contains.
Most of us take for granted the twenty-seven books that make up the New Testament, but this was not always the case. It was not uncommon in the ancient world for there to be different books included in Christian collections of writings. Such works as the Letters of Clement, Epistle of Barnabas, and Shepherd of Hermas are included in such noteworthy and important manuscripts as Codex Sinaiticus and Codex Alexandrinus. For many years the Eastern and Western Churches debated both the inclusion of Hebrews and Revelation. As recently as the 16th century and the Protestant Reformation, there were serious doubts about the works to be included in the New Testament. Of these, Martin Luther’s objections to Hebrews, James, Jude, and the Apocalypse of John (Revelation) were so severe that he placed them in an addendum to his German New Testament. Some contemporary Christian Churches in the ancient parts of the world (mostly the Middle East) still have New Testament canons that differ from the standard twenty-seven book canon of the “Orthodox” (Eastern Orthodox, Roman Catholic, and Protestant). Obviously several factors had to influence why certain writings were included in the New Testament. But what were they? Continue reading
The Psalms have long been the hymnal of Christian worship. Jesus and his disciples sang the psalms of the Hebrew Bible and the practice continued with Paul and other early followers of Christ. In fact, insofar as we can tell, Christians of the first two centuries used the Psalm more than any other book of the Christian Old Testament. As the Church continued to grow and other Christian liturgical materials appeared (for example, the Odes of Solomon and hymns of Ephrem and Ambrose), the Psalms continued to form the basis for much Christian worship. By the fourth and fifth centuries, numerous commentaries on the theological and historical meanings of the Psalms had appeared, further cementing the Psalms as the foundational source for Christian worship of God in Trinity. Continue reading
“Every Christian follows tradition. Whether we affirm the canon of Scripture, Trinitarian explanation or even denominational distinctive, we embrace tradition. This is true whether we call it ‘tradition’ or prefer softer terms such as ‘precedent,’ ‘custom’, or ‘common practice.’”
As interest in history dwindles in our intensely technological age, reasons for studying the past are increasingly in need of explanation. This is especially true when it comes to the history of Christianity, where the intersection of emphasis on contemporary relevance and Protestant theologies which are summarily uninterested in the past have combined to produce generations of Christians who are illiterate when it comes to the faith of earlier Christians. In response to this growing trend, Robert F. Rea advocates the importance of studying Church History in Why Church History Matters: An Invitation to Love and Learn from Our Past (Downers Grove, IL: InterVarsity Press, 2014). Continue reading
The Christian Bible remains the most influential written work of Western Civilization, influencing language, government, economics, social groups, institutions, and culture. While many people own a Bible and some even read it on occasion, there are some things that you should know about the Bible that you might not have heard before.
(1) The writings of Christian Bible were originally composed in at least two different languages: Hebrew and Greek. Most of the books of the Jewish scripture making up the Christian Old Testament were composed in Hebrew, although some of the later writings (Daniel and Ezra, for example) may have been composed in Aramaic (a sort of “modernized” form of ancient Hebrew). The writings of the New Testament were originally written in Koine Greek, the common language of the Roman Empire during the time of Christ (also noteworthy are the claims of some scholars who argue that the Gospel According to Matthew was originally composed in Aramaic). Continue reading