Frank Turk, cf this post, is down on wiggly ecumenism. And in this he is right. But it also seems out that he’s throwing the baby out with the bathwater. For there’s an important, and very difficult, first step toward ecumenism that he is not doing very well, especially regarding the East. Different traditions, as part of their growing apart, develop their own terminology. Even where they use the same words, they don’t often have the same meaning. Thus the first step of any ecumenical discussion is to find a common language for communication. This is one thing that one would hope a platform like Evangel and god-blogging in general can accomplish. Read the rest of this entry

One of the side effects of the late vocations classes I’m taking (currently on the Old Testament), is that after each session I return with wonderful kernels of ideas from which to expand a (hopefully) interesting essay based on the discussions we have in class. Last week one of the books we read was Isaiah.

Isaiah 7 … and particularly Isaiah 7:14 has been a lighting rod for messianic interpretations.

Therefore the Lord himself will give you a sign. Behold, the virgin
shall conceive and bear a son, and shall call his name Immanuel.

This verse and the surrounding few verses, Christians have traditionally taken as a sign-point identifying the virginity of the Theotokos. Much modern commentary focuses on defending the use of the word virgin. The Masoretic text (MT), which is the primary source for the Western canon (apparently) uses a term which is more ordinarily translated as young or unmarried girl … not virgin. The LXX text however both originates much earlier, might have used a separate strand of source text than the MT, and unambiguously uses a Greek term which translates as virgin. However, that isn’t the core problem. For even if you either buy the somewhat contorted arguments for translating the MT term “virgin” or just use the LXX itself as your base text there remains a problem (of course if you’re going to use the LXX here, then you’ve a problem explaining why you’ve decided to dropped half a dozen or more books from the canon … additionally one of the oldest complete extant LXX copies the Codex Alexandrinus also contains first and second Clement in the New Testament).

Read the rest of this entry

The occasion of the Manhattan declaration has been one in which a number of evangelicals, the very active Frank Turk at Evangel, has decided that the primary reason he will not sign is that it was done in concert with Roman Catholics, and apparently even worse than that, with the Eastern Orthodox. His point of view, and in fact his very reason for not signing has a number of prominent bloggers and those who self-label as Evangelicals who share his point of view. He writes:

I’ve said it elsewhere, so it should be no surprise when I say it here that I am sure there are Catholics who are saved, and likewise for the occasional Eastern Orthodox you may run into who exercises an Evangelical (large “E” intended) understanding of Jesus and the consequences of Him; but to throw out the wide blanket and just call all of these groups “Christian” in an overly-broad sociological sense, and to call all of them “believers” in the sense required to make the rest of the reasoning in this document is much.

This, to my ears, sounds very Pharisaic. Here we have Mr Turk standing in judgement of the whole of Catholicism and Orthodoxy and finding them wanting … except those few who secretly are “Evangelical.” Well, fortunately (apparently) for me, Mr Turk is not my judge, for I have a Judge already. It seems to me the Gospel has a few things to say about those trying to put themselves in the place of that Judge. Read the rest of this entry

If one were to attempt to continue the conversation about the Church in late modernity started by Matthew Lee Anderson here, there are a few avenues one might pursue. In the comments, there are suggestions of following threads from CS Lewis Abolition of Man. One might also suggest Michael Polanyi’s Personal Knowledge, or Huxley’s Brave New World. In the following, the endeavor is made to both step off that beaten track and to ask a question.

As an outsider looking in at the modern protestant (non-liturgical) evangelical church, one thing which strikes me which is synch with the secular enlightenment culture which Mr Anderson highlights is a personalization of the notion of the sacred and a loss of an exterior idea of Holiness. One of the aspects of the enlightenment which is entwined with the Protestant separation is the de-emphasis of the liturgical expression in favor of or over and above the interior spiritual experience.

From Biblical narratives there is no small emphasis of Holiness. “Take off your sandals for the ground on which you stand is Holy” is repeated in Exodus and Joshua. Other examples abound of how being in a Holy place or the presence of God … one changes one’s mode of presentation and practice. A place is Holy not because of Moses (or Joshua’s) interior spiritual experience, but because of a thing outside of either, that is the presence of God was being there, at that place and time. 

At Emmaus the disciples knew Jesus when he broke the bread, and the Church through the ages took that to mean that in the Eucharist God is present in the sharing of bread and wine. One of the common features of liturgical churches like the Catholic, the Anglican, and the Orthodox is that their worship experience expresses and reflects a sense of a sense of Holiness which is not primarily to attain an interior spiritual effect akin but more in line with the taking off of one’s sandals for one is in the presence of the Holy. The Eucharist is a singular Holy event taking place in each Sunday liturgy, and their various liturgical celebrations express this in different ways.

So, as an outsider to the community noted above, (the non-liturgical protestant ones), I have a question. Where is Holiness to be found in your parish? How is it treated? How is it expressed? What does the term Holy mean for your church?

John Mark Reynolds in a comment to my (first!) post at Evangel offered:

A child would view Favre well . . . but a real man would see him better. He would glory in his manly exploits as an image of excellence and be provoked to go and do likewise in his own chosen profession.

This is in short hoping a hope (or a recognition) that Favre (or pick your favorite athlete) and his exploits might do good in us by inspiring the Greek virtue arete in us. However that leads to the question … can one find support for the type of excellence of the sort Mr Favre would inspire … as being good (or Good) in Scripture (or enlarge that to church tradition for the non-sola-scriptura crowd). I think the answer is … no … but I might like to be convinced otherwise. Read the rest of this entry

Well, some time ago, I offered that in discussions with American protestants about celibacy, monasticism, and asceticism might be best approached if they first start Scripture. It is my contention that the early fathers also started with Scripture (and some of the earlier ones of course also had face to face conversations with Apostles which we lack). The point of view I’m trying to confront here is that married life “in the world” is normative and that Jesus via the gospels, Paul and the other New Testament writers, Peter, James, etc, teach present this as the highest or first calling for the Christian life. I’m going to confront this,  not by the writings of the Fathers, or by reference to the fact that not seeing asceticism as normative is a very modern (Protestant) idea but instead I’ll attempt to refer just to Scripture. So, for now … I’ll give that a shot and to start, I’ll just look at the life of Jesus and the Gospels.

Now in the Gospels, there are a number of narrative threads running through the start to the climax of Jesus’ life. One of the primary ones is a anti-temple narrative. However, there is also one supporting the ascetic life. So here are some essential narrative and/or elements to Jesus life and example that support asceticism.

1. After being Baptised by John at the Jordan what does Jesus do? He goes into the desert, into a time of solitude for 40 days … facing down the devil and temptations.
2. When the rich man who was fulfilling all the commandments asked what more he might do, the reply “sell all you have and follow me” was given.
3. In Matthew 18 and 19 Jesus repeatedly offers that those who do not become as children will not enter the kingdom of heaven.
4. When the disciples had been sent out, they failed to confront and cast out some demons. Jesus remarked, “this sort of demon can only be cast out through prayer and fasting.”
5. Mary and Martha receive Jesus. Mary sits at Jesus feet and ignores home and hospitality. Martha is put out, but Jesus replies, “Mary has chosen the good portion.”

Demons for the early church in a large part meant those forces and temptations to sin. This is something all of us face. How then are we taught to confront sin? Jesus’ first response is fasting, prayer. What did he do? Fast and pray and retreat to the desert, to solitude. When a wealthy man is asked what to do, sell all you have and follow me (where? to a life of fasting and prayer?). John himself was an Essene. A desert ascetic feeding on locusts and honey teaching a life of repentance. That this man would be the one to validate and announce Jesus ministry, does this not validate and highlight John’s lifestyle to a degree. Finally, with Mary and Martha the two sisters might be seen as representing the life of the world vs and the life of prayer. Jesus does not rebuke Martha for her choice but he also says that Mary’s choice “is the good portion.” Finally, what is like a child? Humility and not being concerned with the cares of the world … might be the answer. How might an adult do this?

For the early church (and for that matter the church as a whole until the Protestant movement came about) found asceticism to be one of the primary messages from Scripture.

asceticism, Christianity, Christian life, demon

David at (as?) the Thirsty Theologian writes on sex (while married) and the Puritans. I had written an mid-length reply to our short conversation on that, which got lost. Or so I thought … as my reply did in fact show up (as I check later as I write this). To clarify what is being discussed here.

• David’s post is about how the Puritans have been misread by history (as is so common in history) the “conventional wisdom” regarding the Puritan attitude toward sex has it backwards. That is, that Puritans enthusiastically encouraged and celebrated sex within marriage. I think this is right and is right. That is to say, I think that it is correct that the historical reading has it wrong and that celebration of sex within marriage is the right attitude. I would only temper that with what Fr. Isaiah taught this summer, that as marriage continues into old age the (Orthodox) expectation is that the seeking of dispassion by the married couple will lead ultimately to celibacy within marriage.
• David starts (as well) pointing out Augustine, who he feels is highly regarded (?) within the Reformed community, felt that celibacy was a higher calling … and that this was wrong. David feels that Sola Scriptura is the only criteria by which normative Christian behaviour is to be measured.

David in his last exchange writes:

Since you claim to agree with the patristic tradition because it agrees with scripture, then you’re not really going counter to my statement dismissing tradition “if scripture says something else,” are you? We just disagree about what scripture says. So, if the fathers could really argue the superiority of celibacy from scripture, you should be able to do the same.

And on this I wish to write a little more. The full argument for the superiority of the monastic life and celibacy in particular from Scripture is derivative, for indeed the New Testament itself (obviously) does not lay out anything like the monastic example or teachings like St. John Cassian, St. Basil the Great, or St. John Climacus. So how did this conclusion come about. For this I think the key point is not to specifically single out celibacy or any other particular other monastic practice but the general practice of apatheia (dispassion) within the ascetic life (to which we are all called but the monastics single out as their primary focus in life). The writers noted just previously all assumed the necessity of apatheia. Apatheia in Christian writings and teaching is found as early as in Clement (AD 30-100) Stromata. At Clement’s time gnosticism and stoic influences were readily apparent, but by the time of those noted above that had long since gone through the wringer and the non-Christian influence weeded out. Take for example the later writer, Evagrius, and look at his work Praktikos. The Protestant claim is that this writing does not follow Scripture, yet scan the opening pages of the Praktikos, you will not find references to Scripture a rare thing. He uses Scripture to support and explain why dispassion is necessary and how to come by it. Once you have accepted dispassion as necessary to the Christian life … celibacy as a higher calling and exceptional way of life is unavoidable. Look at any of the early Christian writers. These writings form and explain Christian tradition and, lo, they are in fact heavily if not “solely” dependent on Scripture for inspiration.

Yesterday, a new (and hopefully returning) commenter, Michele remarked on an older post in which I was reading some theologically inspired economic ideas which originated with one Chad Myers. I disagreed strongly with these ideas. Michele offers:

I wanted to mention New Monasticism: http://www.newmonasticism.org/It is my understanding that Chad Myers is read by many people involved in this. Whatever Chad Myers is pushing for, it seems to have had a good outcome. These new monastics are out there taking the commandments of Christ to help the poor and share with each other. They are a fine group of people. There are a lot of singles in these groups as well. They may marry later, but I’m really impressed with what they are doing. Many people spend their 20’s trying to find spouses and building their careers. This is on the back burner for many of these people.

Before I begin my short remarks on this, I want to make clear that the web site above does not give very much detail (that I could find) of the actual details of how the new monasticism movement described above conforms. It may be that the assumptions that go into the remarks I make below are entirely wrong-footed and based on incorrect assumptions. Yet, Michele sought my comments and my opinion … so here goes. (below the fold) Read the rest of this entry

Pro-choice, the Madison avenue euphemization for by the pro-abortion crowd is on some reflection an odd choice of terminology. The word “heresy” comes from the Greek hairesis (haireomai, “choose”), and means either a choice of beliefs or a faction of dissident believers. Pro-heresy might be an interesting alternative phrasing. Relabeling is in vogue these days, where it is common for those with the bully pulpit to recast the opponents and terms to favor their cause, which perhaps is why Mr Obama is trying to identify Mr Limbaugh as a conservative leader. If turnabout is fair play, perhaps recasting pro-choice as pro-heresy might help the pro-life cause within the liberal Christian community.

When making arguments one must consider one’s audience. When convincing a secular audience that one should rely on secular arguments, which is the primary place in which these arguments are taking place these days. If on the other hand, one is speaking to a Christian community, then Christian argument and theology should be used. Rarely however it seems to me does the pro-heresy community attempt to cast their arguments for abortion in the light of Christian tradition and theology. And for good reason … because Christian tradition and theology has stood against abortion for almost 2 millenia. Read the rest of this entry

One of the common notions of this age, especially as compared to others in the past, is the supremacy of the individual. That is to say, that notion that oneself is the final and best arbiter of what is best for oneself is dominant. Many if not most of our community has sufficient ignorance of history and the changes in culture that have occurred in the past century or two that by and large there is rampant ignorance that this is in fact a radical departure from the past. While it is a common trite saying that those who forget the past, are doomed to repeat it. It is also the case that those who forget the past can’t understand which choices they make are better or worse than those of prior ages. One might suggest that those who are unaware of the past, will believe anything they do as better than before, alas without any knowledge of whether that is indeed the case or not.
Read the rest of this entry

The theme/question for this quarters CoCR by our host at The Cross Reference is:

I guess I’d be interested in hearing perspectives on what obstacles are presented by the varying liturgies (high/low, sacramental/non-sacramental, rubrical/freeform) and how they might be possible to overcome. I don’t necessarily want to get too doctrinal (although the law of prayer and the law of belief go hand-in-hand, as far as Catholics are concerned). And the issue of liturgical reform would be open for discussion as well.

Much of American worship experience when compared to that 5 or 10 centuries earlier is very much less liturgically and bound in ritual and movement than it was then. Charles Tayler in A Secular Age recounts the development of the secularization of modern Western society. The move away from the ritual and formal liturgical expression was one intended to concentrate the spiritual focus of the worshiper away from externalities and to turn inwards concentrating on ones heart and mind to focus on God. As a result many churches and expressions in churches have become less liturgically bound. I suggest that many who reject, or “don’t get” liturgical expression also don’t really appreciate it. Likewise those who cherish liturgical worship don’t “get” or have a real appreciation for good non-liturgical worship.

I will admit up front, that I have always been part of a liturgical worship environment. I grew up in a Lutheran church … and have now ended in a Eastern Orthodox church, which is arguably about as “high” liturgical as you can get in the modern church. So I have a definite bias on the place of liturgy in worship. But, I’d like to pose a question for the non-liturgical church members.

One of the things liturgy and liturgical cycles are good for is memory. Passover and Pascha (Easter) are memories of two very significant events in the Hebrew and Christian churches. These are marked liturgically. The rest of the church year is marked out with a variety of other liturgical events … which in part are to help us remember and mark those as important. These can also mark other historical events. Recently, the church I attend has added to its liturgical calendar a service to remember 9/11. Americans remember July 4th and certain other Presidential holidays. We remember Pearl Harbor a lot less well. Why? Because, there is no secular “holiday” or secular liturgical event (if you will) to mark that day. 9/11 currently also has no such secular liturgy remembering that day. In 50-75 years in the absence of such a marking, like Pearl Harbor, 9/11 will fade from our public consciousness. The point is, liturgy and ritual make a connection not just in our mind, but in our whole being, our nous if you will, between us and events which we … as a church, find significant.

My question is how do you non-liturgical churches hold precious and fast to the important events in Church history in the absence of liturgical remembrance?

Dan Trabue, in our conversations on monastic life, offered that celibacy is un-Biblical. Huh?

Explain then (1 Corinthians 7 ESV):

Now concerning the matters about which you wrote: “It is good for a man not to have sexual relations with a woman.” But because of the temptation to sexual immorality, each man should have his own wife and each woman her own husband. The husband should give to his wife her conjugal rights, and likewise the wife to her husband. For the wife does not have authority over her own body, but the husband does. Likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another, except perhaps by agreement for a limited time, that you may devote yourselves to prayer; but then come together again, so that Satan may not tempt you because of your lack of self-control.

Now as a concession, not a command, I say this. I wish that all were as I myself am. But each has his own gift from God, one of one kind and one of another.

To the unmarried and the widows I say that it is good for them to remain single as I am. 9 But if they cannot exercise self-control, they should marry. For it is better to marry than to burn with passion.

It seems to me the plain meaning of this is that St. Paul offers that unmarried devotion to Christ is preferred to marriage hence the “I wish all were as I myself am”, to whit unmarried and celibate (this chapter offers more support for that view as well).

Secondly, for 1500+ years the Christian church always held that unmarried celibacy, such as the monastic life was a higher calling than marriage. Today, many Protestants reject this. Why? On what basis? I honestly have no idea what is the basis of that rejection.

As noted in the introduction to this series, I’m blogging on two short works on Poverty, the first is Ched Myers The Biblical View of Sabbath Economics and the second is the 14th oration by St. Gregory of Nazianzus entitled “On Love for the Poor” (note I misquoted the title in the prior essay as well as Mr Myers first name). In this short essay, I’m going to attempt to precis the basic thrust of the two works. The current plan is follow this short summary with some critical assessments of the two works. The introduction was here, and the overview essay here.

Reading Mr Myers pamphlet is a little disconcerting. For that which he argues, that concern for the poor, charity, and turnings one heart and aspirations to God instead of the material transient world are all well known and established virtues in Christian living. This where he concludes, where he is driving and this conclusion is not wrong. But it must be admitted, that it is very rare to use the validity of a conclusion to justify an argument … and alas Mr Myers reasons and arguments are very very bad. Mr Myers, as noted in the introduction, follows a unusual hermeneutic for extracting meaning from Scripture. That is he views Scripture via a lens of economics … with a caveat on that description that one must note that his views of economics themselves are also somewhat unusual. Read the rest of this entry

As noted in the introduction to this series, I’m blogging on two short works on Poverty, the first is Ched Myers The Biblical View of Sabbath Economics and the second is the 14th oration by St. Gregory of Nazianzus entitled “On Love for the Poor” (note I misquoted the title in the prior essay as well as Mr Myers first name). In this short essay, I’m going to attempt to precis the basic thrust of the two works. The current plan is follow this short summary with some critical assessments of the two works Read the rest of this entry

A frequent commenter and blogger (his blog is here) Dan Trabue graciously sent me a copy of a book (that arrived with me away on vacation) that he finds to be a significant work describing his view on how Poverty and the Christian relate. In a short series of essays I’m going to compare, review, and contrast this pamphlet The Biblical View of Sabbath Economics by Chad Myers with a somewhat older work on basically the same topic. The the latter part of the 4th century St. Gregory of Nazianzus gave a lengthy oration “On the Poor”. It is these two works I’m going to compare.

Chad Myers according to the frontispiece has “worked for three decades in the field of non-violent activism for social justice, church renewal and radical discipleship.” Mr Myers has degrees in philosophy from UC Berkeley and the Graduate Theological Union (also in Berkeley).”

St. Gregory of Nazianzus on the other hand was the most accomplished rhetorician of the 4th century Church. The piece “On the Poor” is the 14th oration that has been passed on from his era. His most famous orations, the so called 5 “theological orations” given in just a short interval from just outside of Constantinople was a major turning point forever cementing the Nicene tradition in the Church over the more popular (at the time) Arian heresy. If you today hew to the Nicean statement of faith … in part you owe it to the brilliant rhetoric of St. Gregory. It also should be noted that St. Gregory unlike his friend St. Basil (the Great) took a different approach to asceticism. He personally eschewed the monastic and extreme asceticism practiced by St. Basil and others around him. His asceticism was a more literary (and spiritual) asceticism of contemplation without embracing all or perhaps many of the rigors of the monastic life. It might be noted however, that he did take at an early age a vow of celibacy which he maintained throughout his life.

Both of these pieces have some similar conclusions. Both stress that charity is a primary virtue. However their methods, arguments and ultimately their conclusions are very disimilar.

I will also admit up front that I have a lot of difficulty giving Mr Myers work a fair reading. Stylistically he makes blanket assertions about, for example, the nature of the free market society which at best are a caricature of the market economy as told by a Marxist. In short, a lot of false statements are made about economic truths and conditions in markets and in pre-market, i.e., early Bibilical societies which need disentangling from his main argument. What is left after the dissection … is a question I can’t answer at this point of this study. It is indeed one of the questions that will need to be answered in this short series.