MacArthur and the Principle of Charity

How do we read even our opponents? Let’s plunge into the Deeper Waters and find out.

There’s a rule in debates of any kind that if there are at least two possible readings of a text and you have no good reason to prefer one to the other, you go with the one that puts your opponent in the best light. You would want him to do the same to you if he thought your statements were ambiguous. If you don’t understand a concept also, you should not put it in a way that is absolutely ludicrous.

So let’s look at something John MacArthur is claimed to have said. My friend who shared it is a Catholic and I have not known him to post false information so if this was never said, I will gladly rescind any comments about MacArthur, but the concept will still be the same because this is a common mistake. Anyway, it all begins with this picture.

I understand a lot of my fellow Protestants get antsy when they hear the phrase “Mother of God” and I will be discussing that concern later on, but no matter how much you might think Catholicism is false whether you just disagree with it or whether you think it’s the biggest cult on Earth, and I am indeed the former, let’s state something about what is meant by Mother of God. The fact is that no Catholic takes it to mean something along the lines of, “God did not exist and then Mary came along and Mary gave birth to God and God came into existence at that point.” Every Catholic knows that God in His divine essence was not born. God is eternal. They do know that a man named Jesus who is both God and man was born. That is what is meant.

Now that doesn’t mean you have to accept every bit of Mariology that comes from Catholics and Orthodox, but it does mean that you can accept this term when it is understood. If by Mother of God, one means that Mary gave birth to a person who is fully God and fully man and brought the incarnation into the world through her body, there is not a problem. Protestants agree that Mary was the one to do this and to this degree, she should indeed be honored even in Protestant circles. While I think Catholics and Orthodox have gone too far with Mary, I think the Protestant reaction has gone too far in the other direction.

Now let’s address something a Protestant friend said in the discussion. Catholics should say what they mean. When people hear Mother of God, they do tend to think something along the lines of God came into being through Mary. Why not let them just say what they mean then?

The problem here is that everyone does theological shorthand. Were you to go up to Protestant Evangelicals and ask “Is Jesus God?”, they would say yes. Now you go to someone like Greg Stafford, who is a Jehovah’s Witness who wrote a book defending them. He will take that and go this way.

Jesus is God.
God is a Trinity.
Jesus is a Trinity.

Obviously, no one accepts this, but Stafford will use it to show the Trinity is nonsense if you think Jesus is God. Some will look at this and say, “I know it’s wrong, but I don’t see where.” The problem is the first premise is theological shorthand. Evangelicals don’t go around stating the doctrine as “Jesus is the man in whom the fullness of the divine nature, the second person of the Trinity, dwells in bodily form.” No. We just speak of the deity of Christ and say Jesus is God hoping people will understand rather than use a long and clunky phrase every time.

Getting back to the picture itself, the reality is MacArthur should know enough about Catholicism to know this. I could grant some grace to Joe Protestant who doesn’t walk in highly theological circles and hears this phrase and reacts that way. On the other hand, how much better would our discussions be if we would go to our opponents over ideas like this and say “Do you really believe this? Explain this to me please.”

And again, if the citation is wrong and MacArthur never said this, fair enough. This can be changed. What is still the same is the point. We ought to read our opponents in the best possible light and if we don’t know something, try to understand before critiquing. How much better could our dialogues be if we did that?

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: The Liturgy Trap

What do I think of James Jordan’s book published by Athanasius Press? Let’s plunge into the Deeper Waters and find out.

As one a few years ago who started having to interact with the Orthodox Church, I have become curious about the divide between the Protestants, Catholics, and Orthodox. I have a great respect for all three traditions, although my home is in Protestantism. Still, when I saw a book about the liturgy trap and evangelicals being drawn into Catholic and Orthodox churches because of the worship, I decided to see what was said.

I had a concern at the start hearing that the author was part of the Reformed tradition. I am thankful for my fellow Protestant Christians who are Reformed, but at the same time I realize too often they can take too hard a line on the issues. I was relieved to hear that Jordan does not write off Catholics and Orthodox as non-Christians even if he does disagree with their churches.

I was also pleased to hear that he points to a real problem in evangelical churches. Our worship is way too shallow. Much of our songs are really filled with emotional pablum with no theological depth to them whatsoever. The songs focus on the singer and how they feel for the most part. Few of our sermons have any real depth to them. When I would attend an Orthodox Church, one benefit I had is while I never got into the liturgy, when I heard the sermon, I at least knew I would hear something substantial even if I didn’t agree with it, which was the minority for the most part.

A number of Jordan’s criticisms though I found lacking. I found it difficult to tell what his position was on praying to saints although I know he disagreed. I did get the impression that he has no problem with the idea of the word worship properly understood. For instance, it used to be in some marriage ceremonies each spouse would say to the other, “With my body, I thee worship.”

I agreed with his point on tradition. When I hear someone say that they hold to Scripture and tradition, I think they hold to certain traditions. Catholics and Orthodox both say they hold to the apostolic tradition, and yet there is disagreement between the two of them. When I hear a tradition, I want to know who said it, when did it start, and how reliable is it? If I hear of a tradition and it first shows up a few centuries after Jesus, I am skeptical.

One such tradition dealt with is the idea of perpetual virginity. This is one tradition I definitely question as it looks highly convincing to me that Jesus had brothers and sisters and I have no reason to think of these as anything but natural brothers and sisters. I do not find convincing the story of Jesus at the cross giving His mother to the beloved disciple as a reason to question that Jesus had brothers and sisters. I think Protestants should give honor to Mary as the mother of our Lord and so on our end, I think we don’t show enough reverence.

Overall, I think Jordan does definitely hit on valid points, but I think he overdoes it to at times. What I would like to see, and I just checked and it still isn’t on there, is something like a Protestant, Catholic, and Orthodox counterpoints book by Zondervan. I realize there is Robert Plummer’s Journeys of Faith, but I find that one too limiting in interaction as there is just one reply and I would like to see all the positions interacting.

I also wish something had been said about, you know, liturgy. I was hoping there would be some look at worship in church history. For a book with that title, one would think that would be an emphasis, but sadly, it wasn’t. I won’t deny for some, the liturgy is quite beautiful and I understand that. For me, it really didn’t resonate and I suspect I am not alone in that.

If you’re interested in the debate, this one is a good one to interact with still. I do appreciate that it was said that there are real Christians in other churches instead of all guns blazing. We need to be able to debate our disagreements, but still do so as brothers and sisters in Christ.

In Christ,
Nick Peters
(And I affirm the virgin birth)
Donate to my Patreon here.

Book Plunge: Introducing Eastern Orthodox Theology

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

When my wife’s mentor was visiting recently, I was looking for a book for her and found this one on the shelf. I didn’t remember when I requested it, but I figure I did with my wife’s current looking into Eastern Orthodoxy. I got it out and decided to soon read through it.

Now I have and I found it an interesting read and informative. I am curious to see that it’s a work by an Orthodox Priest but published by an evangelical press. I really encourage that. I think Orthodox Christians should read books by evangelicals about their position and vice-versa and the same goes with Catholics. We have differences and similarities and we need to understand those.

The book is written on the level for laymen so that part is a bonus. It’s also not really argumentative. I would have liked to have seen a little bit of that seeing as an evangelical needs to know what makes the Orthodox position distinct and that would require telling some of our differences.

Fortunately, what we agree on is covered well in this book. The evangelicals should stand up and say amen to the news about the Trinity and the person of Christ. There could be some pause on issues of creation since the author doesn’t say there’s a necessity for a literal Adam and Eve. Some also might be concerned about Louth not having a problem with evolution.

Those positions don’t trouble me, but I know they will trouble some. It’s good though that Louth is familiar with these issues and I like seeing the Orthodox having the same kinds of discussions we Protestants have. Now let’s get also to some things I would like to see changed in the book.

First, I would love for there to have been something like a glossary. There are times terms are used about Orthodox worship that I doubt many evangelicals would know and they are not explained. Louth will write about the Metropolitan and I suspect some Christians would say “I know we have bishops and elders and deacons and presbyters. I don’t remember that position in the church.” A glossary would have it that an evangelical reader could look back and see terms explained.

Second, I would really like to see what Louth thinks makes the Orthodox Church distinct. I realize this would entail some criticisms of Protestantism and Catholicism, but I think that’s a good thing. We need to hear those criticisms. If we are wrong, then we can embrace a true position. If not, then we can hopefully learn to refine our own position.

Third, some history of Orthodoxy would be nice. Now I don’t mean saying “Our church started in 33 A.D.” I don’t know anyone in the other camps who is at all persuaded when the Orthodox say that. I don’t think this needs to be extensive, but something needs to be there.

Fourth, I would like more explaining on the doctrines we do disagree with. Why do the Orthodox hold those positions? I know the reasons, but many evangelicals might not. Why do you hold that Mary was perpetually a virgin and is the mother of God? Why do you hold that it is okay to pray to saints? Why do you think the way that you do about the Eucharist?

Of course, this could have made the book longer than intended. In all fairness, Louth does have listed books for further reading, but I would have liked more categories and many of them more specific. What if someone wanted church history specifically, as an example?

What I might like even more if someone was to write it, and it could be out there already, would be a dialogue book with an Orthodox and a Protestant in dialogue and it could be interesting to include a Catholic. There is some of this in Plummer’s Journeys of Faith, but it could be interesting to have a book dialoguing different positions. Salvation, the eucharist, Mary and the saints, original sin, etc.

Still, if you want to understand Orthodox theology, this is a good introduction. I encourage reading it. I also want to again point out that while I am still a devout Protestant, I am thankful for my brothers and sisters in the Catholic Church. I’ve learned a lot of wisdom from them.

In Christ,
Nick Peters
(And I affirm the virgin birth)

What I Value About The Three Branches

Are there things to learn from every branch of Christianity? Let’s plunge into the Deeper Waters and find out.

When my wife started looking into Eastern Orthodoxy to convert, I wasn’t that happy. Reactionary at first, yeah, but over time, I have modified my viewpoint on this some. Now I am still a thoroughly convinced Protestant. At the same time, I have learned areas about my tradition I appreciate more and areas in other traditions that need to be emphasized better in my own Protestant tradition.

So what do I see in my Protestantism that I emphasize? First off, I am convinced the history is largely on our side since I see many beliefs in the Catholic and Orthodox churches that I don’t think can be traced back to the apostles. When I want to know what is reliable, I look at the history and I find the New Testament measures up well. For other traditions, it’s a case by case basis. No one ever believes all traditions. Traditions contradict one another. Only select traditions are believed.

Second, I really do think that the Protestants are known as people of the book and we are the ones that do some of the most in-depth research in Scripture. As my wife and I had lunch with an Orthodox couple one day they did say that we Protestants know our Bibles. If someone in the Catholic and Orthodox tradition agrees with this, the good news is our findings are available to all. Anyone can partake and accept them.

Catholics I think have an edge on moral philosophy. Again, this is something that is open to all, but I am thankful they are on our side with pro-life causes and defending marriage. I don’t agree with everything on this end still, but I do think some of the best comes from them.

For the Orthodox, my wife and I meet with the priest on a regular basis every two weeks go get regular counsel. I find this to be helpful because if there is something I really like that Allie is getting, it is some ancient wisdom. Too many people in my tradition seem to cut ourselves off from the past as if we are the only people the Holy Spirit has ever led into truth. We’re not.

I do think also there is a proper emphasis on worship. This is not to say that I agree with much that goes on in the worship services, such as prayers to the saints and to Mary, but I do realize the heart of it all. Even though I don’t agree with much of what I see, I do see a desire to take matters seriously and I have a great respect for that.

So while I am still a thoroughly convinced Protestant, I do think my perspective has been enriched by this journey. I have a good friend online who is a Catholic priest and I get along just fine with the priest at the Orthodox Church. (And both have also let me know that they affirm the virgin birth, which I do affirm.) I sometimes wonder how we can be more ecumenical, but I think I see it when I get together to talk with my friends of a different persuasion. When we get to eternity, I don’t think it’d be proper to say we’ll all be Protestants, Catholics, or Orthodox.

We’ll all be Christians.

Maybe we should just emphasize that right now.

In Christ,
Nick Peters

Deeper Waters Podcast 12/15/2018: Tim Perry

What’s coming up? Let’s plunge into the Deeper Waters and find out.

There’s something about Mary. She was a remarkable woman in her time and one we can all learn from today. She was a woman who got the desire of all women of the time of being the mother of the Messiah and yet suffered greatly for it from conception on. She was promised that a sword would pierce her soul as well.

The struggle is that many Protestant evangelicals don’t know what to do with Mary. We look at what our brothers and sisters do in Catholicism and Orthodoxy and say, “That’s going a bit too far.” Then we say we want to do everything we can to avoid that so we have a tendency to just skip over those chapters as quickly as we can. If we give any honor to Mary, it’s just as quickly as can be and then move on.

So how should we approach her? What do we do with Mary? Have we often gone too far the other way? What can we learn from Scripture and history about this woman? In order to discuss this, I brought on an evangelical who has done the study of Mary. Perhaps we can get an evangelical Mariology. So who is our guest? His name is Tim Perry. And who is that?

He wrote Mary For Evangelicals while teaching theology at Providence College in Otterburne, Manitoba, Canada. After leaving Providence, He served in parish ministry in Sudbury, Ontario and continues to do so in Shawville, Quebec. He is an adjunct professor at Saint Paul University in Ottawa, Ontario and Trinity School for Ministry in Ambridge, PA

This interview was scheduled to take place in October for Reformation month, but some events happened beyond our control and we were unable to have the dialogue. I considered that Christmastime would be just as appropriate a time to talk about Mary. This is especially so since our last discussion focused around the virgin birth. (Which I do affirm.)

We’ll be talking about the history of Mary and how she is to be seen today. Why is it that we who are evangelicals often get hesitant around this woman? Have we committed an opposite error to that of what we accuse Catholics and Orthodox of so often? When we are celebrating Christmas this year, how ought we to think of this woman? Aside from songs like “Mary, Did You Know?” we really don’t have much out there that talks about Mary. Is that a problem on our end and if so, what can we do about it?

I hope you’ll be listening to the next episode of our show where we will talk about this amazing woman and what we can learn from her today. Our earlier shows from this month are being worked on and we will get them to you as soon as possible. Thank you for being a listener of the Deeper Waters Podcast and please go on iTunes and leave a positive review.

In Christ,
Nick Peters

 

 

Deeper Waters Podcast 10/27/2018: Doug Beaumont and Jefrey Breshears

What’s coming up? Let’s plunge into the Deeper Waters and find out.

A little over 500 years ago, Martin Luther put up his 95 theses and after that, the world has never been the same. A rift was eventually created unlike any before. The Catholic Church had dealt with opposition, but due to the printing press, this one lasted with the ideas being broadcast far and wide.

In the aftermath, both sides hardly came together and started asking “Why can’t we be friends?” Instead, both sides have been guilty in the past have handling things in a less than Christlike way. Namely, killing each other. Wars would take place with Protestants and Catholics both being on the run.

Today, things are different. Many of us will happily work alongside one another. While for the most part, most of us do see the other side as fellow Christians, there are still areas of disagreement. We can all be benefitted by good discussions about what those disagreements are and how to handle them. Is the Catholic Church the church that Jesus established? Or do the Protestants have it right and the teaching of Scripture is the only infallible authority the church has?

To discuss this, I have a show coming up with a Catholic and a Protestant. Doug Beaumont, a former professor of mine at SES turned Catholic will represent the Catholics. Jefrey Breshears, founder of the Areopagus here in Atlanta will represent the Protestants.

So who are they?

According to his bio:

Douglas Beaumont earned a Ph.D. in theology from North-West University and an M.A. in apologetics from Southern Evangelical Seminary, where he taught for several years before coming into full communion with the Catholic Church. He has since appeared on The Journey Home and Catholic Answers Live, and has been interviewed by The National Catholic Register, EWTN, Relevant Radio, and The Patrick Coffin Show. He is the author of Evangelical Exodus and The Message Behind the Movie, has contributed to Bumper Sticker Catholicism, The Best Catholic Writing, The Apologetics Study Bible for Students, and the Christian Apologetics Journal, and has written online articles for Catholic Answers Magazine, Strange Notions, and Catholic World Report. He can be found online at douglasbeaumont.com.

And for Jefrey Breshears

According to his bio:

I received my Ph.D. in history from Georgia State University, specializing in two fields: (1) Ancient history, philosophy and religion; and (2) modern United States history. I also taught for 15 years at Georgia State and Kennesaw State University, and also at Atlanta Christian College and Reformed Theological Seminary, during which time I taught courses in ancient and medieval history, early and modern U.S. history, and political history.  I also developed a course entitled “American History Off the Record: Social and Political Themes in Popular Music from World War I Through the 1970s.”  In 2003 I founded the Areopagus, a Christian education organization in the Atlanta area that offers semester-length seminar courses and forums on topics related to Christian history, apologetics, contemplative Christian spirituality, literature and the arts, and contemporary cultural issues.

Having done some recent research on this topic, I am looking forward to having two people who have studied this more than I have come on and discuss the matter. I also hope this discussion will produce more light than heat. Be watching for the next episode and please consider leaving a positive review of the Deeper Waters Podcast.

In Christ,
Nick Peters

 

Book Plunge: Eastern Orthodox Christianity – A Western Perspective

What do I think of Daniel Clendenin’s book published by Baker Academic? Let’s plunge into the Deeper Waters and find out.

I’d like to thank Dr. Clendenin for sending me the two books he has on this topic. I hope before too long to get to the second one. This one is the perspective and the other is the reader.

Clendenin states his case first by explaining Eastern Orthodoxy. He does this from the perspective of a Western Protestant who had to do some long-term work in Russia. Here in America, normally, most Christians are Protestants. In Russia, the situation appears to be that most are Orthodox.

The first chapter is actually a defense of Orthodoxy. This is most likely written to help explain people like Franky Schaeffer and Peter Gillquist. For those concerned by those names together, Clendenin does not put them on the same level. In the last chapter, for instance, he says we need to listen more to the Timothy Wares and Thomas Odens than to the Frank Schaeffers.

Many of us from the Protestant perspective put Orthodox on the same level as Catholics. The paradox is that they often do the same with us. I believe Clendenin is wanting us to see that we’re all Christians.

There are some problematic statements. We can include the idea on p. 30 that Orthodoxy makes the strongest claim to unbroken apostolic succession and that the idea of salvation outside of its church is a questionable assumption. It’s only natural that many outside the church will look with suspicion on a claim like this, especially since Orthodoxy is really a minority position in the world and if Clendenin is right, is dwindling.

Clendenin then goes into the doctrine of God. In the West, we often have our theology laid out in a systematic way. Not so in the East where it looks like personal experience is much more relevant and that God is known in mystery. The main idea is actually that we know more what God is not. There is some of this in the West, but the idea is quite different to our ears.

The section on icons is quite interesting. There’s a brief look at the debate on icons. I was surprised to hear that for the first 300 years or so, icons weren’t supported in the church. Naturally, one cannot read all through the church fathers immediately and see, but I did get out my Dictionary of Early Christian Beliefs and look up icons, which pointed me to art and images. Looking up images, I found that that does seem to be the case.

Still, I think those in support of icons had the best arguments Biblically. I just think that going with history and tradition, the iconoclasts had the better argument. Naturally, I go with Scripture the most. That being said, I understand the concerns about the possibility of idolatry. It is a danger those in Eastern traditions need to be concerned about. I have been in services that were arranged to celebrate the coming of an icon and it does concern me to see that happening.

There’s also an interesting juxtaposition. When the iconoclasts were in charge, they tried to destroy icons. When the other side was, they tried to destroy the writings of the iconoclasts. If only we could go back and tell Christians to not destroy their material or even the material of their pagan opponents. We could learn so much that way.

Next comes Scripture and tradition, which is always a touchy issue. Clendenin argues that it’s not an either/or. It’s more which conception of tradition do we go with. A Protestant like myself wants to know how a tradition can be shown to A) come from the apostles and B) be shown to be true. We don’t reject all of them. I think there’s good basis for thinking Mark is the testimony of Peter. That’s not on the same level as, say, the nature of the Eucharist. One is a historical claim. One is a metaphysical claim.

At the same time, we in the West need to be mindful of tradition. The Reformers would agree with this saying that all must be interpreted according to the rule of faith and they were quite eager to go to the Patristics. We can’t consider the church fathers infallible, especially since they disagreed on some issues, but we don’t need to disregard them entirely.

There’s a section on theosis, but I think I’d really like to get to the part on the hermeneutic of love. In this, Clendenin wants to look at how we can all get along. Still, he has some critiques of the system as a whole.

Protestants need to be open to the idea as many of us still use artwork. When I used to get pastoral counseling at a church, sometimes I would get there early and I would go to a room for private prayer. Honestly, artwork rarely moves me. I’m just not that type of person, but there was a stained glass portrait of Jesus with a shepherd’s staff knocking gently on a door. I always liked that painting.

Yet on the other side, Orthodoxy has a hurdle to say that icons are mandatory. The use of icons enjoyed less than universal acceptance in the early church. Does it really help the cause of unity to have statements about those who reject icons being heretics?

It’s also worth pointing out that when God gave us a communication of Himself for future generations, it was in a book. The Old Testament has them and the New Testament as well. It was not in icons. While icons can help us think about events in the Gospels, they can’t fully pass on the Gospel message.

When it comes to Scripture and tradition, it is pointed out that Scripture was canonized and not a tradition. Tradition is good to have, but some traditions could detract from Scripture. A tradition being old does not equal true nor does a tradition having wide support from the Patristics equal that.

Clendenin points out the church fathers were not monolithic and Orthodoxy could benefit from a critical eye looking at them and weighing them out. On the other hand, if the Orthodox depend too heavily on the fathers, Protestants depend too little. We could bear to go back and see the history of the doctrines we believe.

Where do we go from here? Clendenin does present some concerns. When there is a call for dialogue between Orthodox and Protestants, it has been the Protestants mainly who have been initiating. Protestants tend to get an idea that they are less than welcome at the table as it were.

He also quotes Weber who says “Successionists must be highly selective and ignore all evidence to the contrary. They must also maintain an idealized and naive view of the past. In the end, successionism is based on one’s theology or ideology, not on any critical historical analysis.” Clendenin follows with, “I believe that Orthodoxy’s historical claim to unbroken apostolic succession is just that; it is a theological claim that is, ironically, uncritically unhistorical.”

He also argues that when you look at worship talked about in the New Testament, it’s often descriptive and not prescriptive. How many of us have services like in 1 Corinthians where one person stands up to speak and then another stands up to speak? The Lord’s Supper I think was done extremely differently. One would think if the main issue was over the meaning of the words Jesus said, Paul would clarify that. Instead, Paul asks us to examine ourselves. I don’t think it’s so much getting a theology right as making sure our hearts are right.

The liturgy is no doubt moving and beautiful to some, but to others, it is not. Some will be helped on the path of discipleship. Some will not. Clendenin gives two examples. Ed Rommen was a Protestant turned Orthodox because of the beauty of the liturgy. James Stamoolis was an Orthodox who became an evangelical Protestant because the liturgy was deeply unsatisfying. Perhaps it’s not a question of one being right and one being wrong, although that could be there, but a point more of different styles of worship connecting with different people. My wife is drawn in more by aesthetics and music, for example. I am more drawn in by ideas. To each their own.

Clendenin’s book is a great work. I think many Orthodox could read it and not have a problem with it and hopefully at the end with the criticisms and concerns say, “Thanks. We’ll keep that in mind.” It would be good also to see more Orthodox willing to study Protestantism and why we believe what we believe.

In Christ,
Nick Peters

Book Plunge: Mary for Evangelicals

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

Mary is often a controversial topic for Protestants? Why? We see what the Orthodox and the Catholics do and while I agree it is over the top, we can go too far in the opposite direction. Protestants don’t really have much of a position on Mary other than “We disagree with Catholics and Orthodox.” Protestants like myself need to really learn how to view Mary.

Fortunately, Tim Perry has written an excellent book on that topic. One who reads this book will have to agree that it is thorough. Perry goes from Paul to the Gospels to the early church, the medieval church, to the Reformation, and finally to our own time. Of course, not everything can be covered, but major highlights in the timeline will be.

Perry also works on sticking with what the sources say and presenting differing viewpoints where relevant. We could say that for Protestants, usually Mary shows up at Christmas and then is rushed off of the scene so we can move on to other aspects of the life of Jesus. This could be the case for the Gospels. Mark presents Mary in a section alongside of Jesus’s opponents where she and the family are well-meaning opponents, but still acting as opponents. If all we had was John, we wouldn’t even know Mary’s name.

Going through church history, we start with the early fathers and see the impact of the Protoevangelium of James on the early church. Many did believe it to be a true report, though thankfully some were skeptical. At times, it looks like the early church decided to fill in some missing gaps (Much like many of think needs to be done with the childhood of Jesus) and those explanations can be seen as accurate not because they’re shown to be, but because they’re thought to be fitting of what God would do.

When you get to the Middle Ages, you get to a time that seems to have really stretched. You will have feasts that are done to honor the conception of Mary. This is a good entry to prepare us for the Reformation period.

Here, you have Luther and others who at the start are not opposed to Marian devotions. Later on, this seems to change as appeals to Mary and the saints are often seen as being practices that easily lead to idolatry and less honor being given to Jesus. I can easily say I share these concerns.

As we get to the modern era, we start seeing different looks at Mary. There are feminist looks that think that Mary is too unrealistic for a woman to relate to. There is liberation theology that looks at her as an example of the poor standing up against the rich. While many of us would not agree with a feminist or liberation theology approach, we can agree that Mary’s being a woman needs to be seriously remembered and realize that she was someone who was poor and yet gave a magnificat challenging Herod and Caesar.

Perry at the end gives us his own Mariology. I do think he is too quick to agree with the perpetual virginity of Mary. I don’t think there’s any real basis for this in the Gospels as I think it’s best to treat the brothers of Jesus at face value as brothers. I also think it’s important to look at Josephus’s testimony here who regularly could easily differentiate between cousins and brothers.

He is open to praying to Mary and treating her as a sort of co-redeemer, though I still am suspicious of each of these. I do get concerned about trying to contact those on the other side of the curtain as it were since I don’t see this as a recommended practice in Scripture. I think Perry would probably agree with me that if this cannot be done in good conscience by a Christian, then it should not be done.

This is a good book to read on the importance of understanding Mary. Whether one agrees or disagrees, they will walk away with a greater appreciation of Mary. While we have many disagreements between us, Protestants, Catholics, and Orthodox should all agree that Mary is certainly a very important woman in salvation history and be thankful for what she did for us in being the mother of our Lord.

In Christ,
Nick Peters

Book Plunge: Light From The Christian East

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

This book is a Protestant look at the movement of Eastern Orthodoxy. Orthodox readers might be suspicious at first, but they shouldn’t be. If anything, one could say not that Payton is too critical, but that he isn’t critical enough. In my talking with him, I honestly just asked him “Why aren’t you Orthodox?” I’m not, of course, but the book can seem so gushing at times I couldn’t help but wonder why he isn’t.

The work is largely a work of wanting to be ecumenical, which it succeeds at. Payton takes us through many aspects of the way that worship is done in the church and how it differs from many Western perspectives. He answers questions about their worship style. The work is largely aimed toward Protestants.

Questions center around what is the church, how do Orthodox people pray, and what’s with all the icons? Many Protestants who go to an Orthodox service will walk away wondering what was going on. My wife goes in and sees something that she thinks is beautiful. I am sure she does, but I am one who doesn’t really get the same pull at all.

Along the way, the reader will get a lot of history. One might think that 1054, the year of the great schism is the most important year in differing between Orthodoxy and Catholicism. Not so. 1204 is far more important when the Western church refused to help the Orthodox Church during the Crusades. The reader will also learn a lot about the iconoclast controversy.

An aspect that seems to come out repeatedly is that the West and the East are both asking different questions and getting different answers. We in the West do tend to take a much more academic approach to Christianity. The East seems to take a much more mystical approach where the idea of Orthodoxy is thought to be intuitive.

I understand Payton wanted to write something ecumenical, but I did often wish he could have highlighted why he thinks the way he does. Why is he not Orthodox? He does say he has his own criticisms of the Orthodox Church. I would have liked to have seen them. There is nothing inherently wrong with a good critique after all and it can be a way that iron sharpens iron.

I would have also liked to have seen more on aspects of Orthodoxy I do find troubling. I have a problem when it comes to the Mariology and the treatment of the saints, practices that I do not find any Biblical basis for. The idea of how those outside the church are seen can be problematic. I remember reading on an Orthodox web site put out by the Orthodox Church about Protestants being heretics. How serious is this? Are we placed outside of the Christian faith according to the Orthodox? I do find it troubling since I think we should all be able to name what the Gospel is and who all is believing it or not.

I also wonder when we talk about Western and Eastern if it’s so much the denomination as it is the culture. What could we see in an Eastern Protestant Church? Do Orthodox Churches in the West have many of the same problems that can be found in Western culture?

Still, those wanting a good introduction will be benefited by this book and it’s not just me saying this. I have even seen this book for sale at an Orthodox cathedral during a Greek festival event. If the Orthodox can think it’s an accurate enough description of their faith, I think a Protestant can read it without problem.

In Christ,
Nick Peters

 

Deeper Waters Podcast 10/6/2018: Orthodoxy and Protestantism

What’s coming up? Let’s plunge into the Deeper Waters and find out.

This month is the month that the Reformation took place in history. This is an event in history that changed Christianity greatly. Many people grow up thinking that if you’re not Catholic, then you’re Protestant. This means that they forget about the other pathway of Orthodoxy.

Readers of this blog know that I am not Orthodox. I have read on it and done writing on why I disagree, but I am always for people exploring questions. What better way to explore than have both sides come together and discuss what they agree on and what they disagree on and how Protestant and Orthodox relations can move on from here?

To do this, I first asked the priest at the church Allie and I have been attending if he would come on to talk about Orthodoxy. Who to have discuss on the other side? I searched for awhile and asked a number of people and eventually found that Dr. James Payton would take on the task.

So who are these men?

Dr. Payton:

According to his bio:

B.A. (Religion), 1969 — Bob Jones University
M.A. (Theology), 1971 — Bob Jones University
M.Div., 1975 — Westminster Theological Seminary (Philadelphia)
Th.M. (Historical theology), 1975 — Westminster Theological Seminary (Philadelphia)
Ph.D. (Intellectual History of Early Modern Europe [2nd field: Late Medieval Political and Ecclesiastical History]) — University of Waterloo (Waterloo, Ontario)
8 years as a pastor (1977-1985)
30 years as a history professor (1985-2015) at Redeemer University College (Ancaster, Ontario)
— now, Professor Emeritus of History (Redeemer University College)
And Father Barnabas Powell:

According to his bio:

Fr. Barnabas (Charles) Powell is a native of Atlanta, Georgia. Having been raised in a small Pentecostal church as a boy, Barnabas grew to love the church, enjoy the music, and eventually came to be the youth pastor of his home church.

Barnabas attended Toccoa Falls College, an Evangelical Protestant school in North East Georgia, and received his theology degree there in 1988. He then went on to establish a new church in the Atlanta area. While pastoring, Barnabas also was heavily involved with Evangelical Christian media. He served Dr. Charles Stanley’s In Touch Ministries as Promotions and Public Relations coordinator, and also served as the Affiliates manager for Leading The Way Ministries with Dr. Michael Youssef.

Barnabas became interested in the history of the Church, and began a reading program that would eventually lead him to enter the Orthodoxy. Several of the families that had been with him during his pastorate entered the Orthodox Christian Church together in November of 2001.

Barnabas joined the staff of Orthodox Christian Network, the producers of Come Receive The Light, in April of 2003, and now serves the media outreach as the director of development. Orthodox Christian Network is the SCOBA Agency commissioned to create and sustain a national media outreach for the Orthodox Christian Churches in the U.S.

In 2007 Barnabas was given the blessing of Metropolitan ALEXIOS of Atlanta to enter Holy Cross Greek Orthodox School of Theology.

On November 8th 2009, Barnabas was ordained to the diaconate in his home town of Atlanta, GA at Annunciation Greek Orthodox Cathedral by His Eminence Metropolitan Alexios and on Sunday March 8, 2010, Barnabas was ordained to the holy priesthood at the same cathedral. He is now the proistamenos (senior pastor) of Sts. Raphael, Nicholas, and Irene Greek Orthodox Church in Cumming, GA.

Fr. Barnabas founded Faith Encouraged Ministries in 2014 and is the host of Faith Encouraged LIVE on Ancient Faith Radio. He also produces the Monday thru Friday Devotional called Faith Encouraged Daily.

Fr. Barnabas is particularly motivated by the beauty and timelessness of our Orthodox Christian faith and strives to see this timeless faith put down deep roots here in America. The Orthodox Christian faith is uniquely suited to quench the spiritual thirst of Americans from all backgrounds with the depth and beauty of our Orthodox faith.

Ultimately, Fr. Barnabas believes that Orthodoxy is the path to both spiritual renewal in our Orthodox homes and the path for all believers to spiritual maturity.

This is already agreed to not be a debate, but a discussion. We will discussing what unites us and what we disagree on and how we can move on from there. What should Protestant and Orthodox relations be like in the future? What can we learn from one another?

I hope you’ll be listening. Please also be sharing our work and go on iTunes and leave a positive review for the Deeper Waters Podcast with Nick Peters. I love to see them!

In Christ,
Nick Peters