Book Plunge: In Search Of Ancient Roots

What do I think of Kenneth Stewart’s book published by IVP Academic? Let’s plunge into the Deeper Waters and find out.

Historically, many times different denominations have not gotten along. Today, there is much more communication and with the internet here, many people are coming across other belief systems they would have no access to before. Many an orthodox Protestant can be wondering about their belief system. Where did it come from?

Stewart’s book is written to help those searching Protestants. While not for any one particular denomination, he does work to show that many of the beliefs and such that we have today go back to our ancestors. Not only that, there was great theological development even on core doctrines. One quick example is the Trinity. It’s not that Jesus rose from the dead and immediately the apostles got together and wrote the Nicene Creed. The outworking of that event took at least three centuries to get to Nicea and today we can look back and see the development of the doctrine.

One great theme of this book is that the Fathers matter. I remember asking someone well over a decade ago in talking about apologetics if they could name an early church father. The only name that came to mind was John Wesley. That’s why we have to do a better job educating. So many people know so little about these great people that many times gave their lives for the Christian faith. We not only don’t know our doctrines, but we don’t know the history behind those doctrines.

Stewart definitely wants us to return to the Fathers. He tells us that early Protestants were known for doing this. Today we think of other traditions scouring the Fathers, but he says in the past the Protestants were the ones doing this the most. There’s no reason Protestants today can’t be doing in-depth research on the Fathers.

He also speaks about examples of debates that we have today. The two he chooses are the frequency of the Lord’s Supper and if we should participate in infant baptism. Both of these chapters bring up points that will be of interest to anyone in these debates.

There’s also a chapter on the history of Newman with the look at the claim that to study church history is to cease to be Protestant. Stewart contends that there are two different Newmans. One is the one presented in many popular writings. The other is one the Catholic Church itself was unsure about.

Towards the end, he starts looking at the harder issues. Many of these chapters I thought would actually work better at the beginning of the book. These include the claim that the Roman Church does have the highest authority due to the seat of Peter being occupied. Stewart argues that the data for this is not as strong as would be like and the claim is not helped by the fact that many times there were rival popes and each pope was busy excommunicating the other.

There’s also a chapter on the history of justification by faith. I find the fact that so many have written on this to show that the early Fathers taught this as fascinating, but there was one blind spot here. I did not see any quotations from the Fathers. I would have liked to have seen some of those at least. One could not get an encyclopedic look of course, but something would be nice.

Finally, it ends with why people abandon Protestantism and go the other way. Again, the message is that we need to really study our history and our doctrine. We have had a sort of anti-intellectualism come over the church and too many have the idea that everything just fell down from heaven and the history is irrelevant. We need to know not only where we are and where we are going, but how we got here.

Those interested in church history will benefit from reading this. It would be good for those on all sides of any such debate. I hope we can return to some serious look at our history. In an age of greater skepticism, we need it more and more not just because of the constant changing of churches, but because of outside attacks on all churches.

In Christ,
Nick Peters

 

Book Plunge: We Shall All Be Changed

What do I think of Joel McDurmon’s book published by American Vision? Let’s plunge into the Deeper Waters and find out.

I have been an orthodox preterist for years, even before going to a Seminary that is pre-mill and dispensational. A church I attended in Charlotte was largely that way and yet they let me give a presentation on orthodox preterism. It was quite a fun time. There is one title I refuse to accept and that is a partial preterist.

Why? Because I do not consider the other side to consist of full preterists. I call them Neohymenaeans. For reasons that will come out, I consider the movement a heresy. If that is so, why would I want to be called a partial heretic? Preterism means something and I do not define it by the heresy.

In this book, Joel McDurmon takes a look at one of the most prominent figures in the Neohymenaean movement, Don Preston. McDurmon starts with a look at hermeneutics. How we read the text is important. I like that McDurmon starts off with a case that could be convincing to many for the Neohymenaean movement. We must always show that as strange as we think a belief is when we first hear it, there are reasons people hold it. (Indeed, I used to consider preterism this bizarre belief and how could people believe it? The reality was I didn’t know what preterists really believed.)

McDurmon then gives what he thinks is a proper hermeneutic, and I agree with him. One example is that all does not mean all in a literal sense. Consider how we are told all Judea and Jerusalem was baptized by John the Baptist. Really? Every single person in Judea? All those Pharisees and Sadduecees in Jerusalem were going to be baptized? No. This is hyperbole.

The far more damaging part here is the practical outworkings of Neohymenaeanism. If you truly believe this, then you need to do things that are supposed to stop when the fullness of Christ comes in the resurrection and the new age. That includes things like the Lord’s Supper, marriage, and teaching. In other words, if you’re a Neohymenaean, don’t teach it to anyone, don’t have Communion, and don’t marry.

McDurmon also makes an argument for the bodily resurrection. I’m not going to give his key passage here. I think you need to get the book to see that for yourself. He does interact with the problematic reading of passages that attempt to turn the body referred to in passages like 1 Cor. 15 to just that of the body of Christ.

If there was something I would have liked emphasized more, it would be my biggest problem overall with the Neohymenaean movement. That is that if we are to be raised as Christ was raised, and we are instead resurrected spiritually and not physically, then that would mean that Christ was also resurrected spiritually and not physically. We can be told Christ is the exception, but then that leads to a contradiction and is begging the question. That’s why I say the movement is ultimately a Christological heresy. In fact, it’s quite similar to Gnosticism in that the material world doesn’t really matter and it doesn’t deal with the problem of evil ultimately. Evil still gains a victory that claims the material world.

Orthodox preterists out there need to know about the Neohymenaean movement and how to argue against it. Futurists need to realize that orthodox preterists are not neohymenaeans and we stand against this movement just as you do. While Neohymenaeans often try to paint preterists as futurists and dispensationalists, it’s important that on the other end Christians who are futurists don’t paint preterists as Neohymenaeans. Yes. We can have our discussions and disagreements in good Christian fellowship, but let us be clear that we who are orthodox Preterists do indeed hold to an orthodox position.

In Christ,
Nick Peters