Exploring Church History

Reflections on History and Theology

Author: David Barshinger (page 2 of 5)

Grammatical-Historical Exegesis in Historical Perspective

In his book Edwards the Exegete (see my review here), Doug Sweeney gives the following brief but illuminating description of the shift that took place with the rise of “grammatical-historical exegesis,” which holds sway in liberal-theological and many evangelical circles today:

As a host of theologians have bemoaned in recent years, Christians lost something crucial in the triumph of grammatical-historical exegesis and its rather new conception of the literal sense of Scripture. They lost their old conviction that the Bible hangs together by the power of the Spirit. Thus they lost their old facility for interpreting the scope and larger meanings of the canon. . . . Ancient history, not the knowledge and love of God has now become the holy grail of exegesis.[1]

In contrast, Sweeney suggests that Edwards, who was interpreting Scripture “on the edge of the Enlightenment,” can offer something that responds to this shift: “a learned and creative model of biblical exposition that is critical and edifying, historical and spiritual.”[2] Edwards is certainly not the only exegete to offer something. One could look to several biblical interpreters in church history and find examples of exegesis aimed at both the knowledge and the love of God. Edwards, however, is a particularly interesting example because he lived during a transition into more critical methods of reading the Bible, and yet while he found the new learning fascinating, he still read Scripture in ways that resonated with exegesis for centuries preceding him.

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Recasting Sola Scriptura: Allen and Swain’s Reformed Catholicity

Allen and Swain - Reformed CatholicityIn my review of Mark Noll’s book, In the Beginning Was the Word: The Bible in American Public Life, 1492–1783, I described Noll’s discussion of how American colonists transformed the sola scriptura principle of “the Bible supreme” into “the Bible only.” That story recounts some negative consequences of such a shift and also raises certain theological questions beyond the purview of Noll’s book. In Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation (Baker Academic, 2015), Michael Allen and Scott Swain make a similar observation about Protestants, but they look at it from the viewpoint of theologians, pointing to dangers with sola scripture from a Reformed point of view and addressing some of the very theological issues raised in Noll’s book (though not interacting with his work directly).

What exactly do they mean by the term catholicity? They explain that they understand catholicity not in the narrower sense of Roman Catholic but in the early-church sense of the church catholic, or the church universal. As J. Todd Billings describes in his afterword to the book, this approach to theology is catholic in the sense that “it gives a Trinitarian (Nicene) account that holds to the cosmic centrality of Jesus Christ as the mediator between Creator and creation (Chalcedonian)” (152). Those who appreciate the discipline of church history can likewise appreciate their desire to root their modern theological program in the theology of the ancient church councils.

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A Review of Mark Noll, In the Beginning Was the Word: The Bible in American Public Life

Mark Noll - In the Beginning Was the WordLiving in what some call a post-Christian society, one might expect the Bible to have receded from public life by this time. While it might still have some influence in small enclaves of believers, it would rarely be seen in the public discourse. And to some degree this is true. Yet even in recent presidential campaigns and inaugural addresses, the Bible still shows up. Its lingering influence points to a long, complex history of the Bible’s place in American public life.

Eminent religious historian Mark Noll traces the early part of this history in his book In the Beginning Was the Word: The Bible in American Public Life, 1492–1783 (Oxford University Press, 2016; source: publisher). So much could be said about the Bible in America, and Noll seeks to narrow his discussion by focusing on how the Bible influenced public life—that is, “to show how such influences shaped the history of Scripture for political, imperial, and national purposes” (5).

As one expects from Noll, he provides a very readable account of how Americans used the Bible in public discourse. Inevitably, he must be selective, and many aspects of the history of biblical interpretation stand beyond the scope of the volume (e.g., exploring debates over principles of exegesis, examining shifts in the commentarial tradition). But his selections form a coherent tale that illuminates the shifts within the increasingly sticky relationship between the Bible and politics. Noll gives us an overarching view of the story of the Bible in American public life and provides insightful historical analysis along the way.

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Martin Luther on the Lord’s Prayer

Luther's Prayers The Lord’s Prayer is perhaps the most recited prayer in all human history. Many churches recite it every week in their liturgy. Catechisms often devote a question and answer to each line of the prayer. Pastors preach sermon series on it. And countless families and individual Christians pray it regularly, even daily.

Martin Luther captures both the benefit of regularly feasting on the Lord’s Prayer and the danger of repeating it with a disengaged spirit:

To this day I suckle at the Lord’s Prayer like a child, and as an old man eat and drink from it and never get my fill. It is the very best prayer, even better than the psalter, which is so very dear to me. It is surely evident that a real master composed and taught it. What a great pity that the prayer of such a master is prattled and chattered so irreverently all over the world! How many pray the Lord’s Prayer several thousand times in the course of a year, and if they were to keep on doing so for a thousand years they would not have tasted nor prayed one iota, one dot, of it! In a word, the Lord’s Prayer is the greatest martyr on earth (as are the name and word of God). Everybody tortures and abuses it; few take comfort and joy in its proper use.[1]

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John Owen on Trees and Trials

John Owen FrontispieceLife is filled with disappointments and difficulties. It doesn’t matter if one is religious or not. Many struggle to make ends meet. Even if one avoids financial woes, cancer can strike out of the blue. Tensions strain relationships. Dreams go unfulfilled. And the list can go on.

Such trials are an old problem—as old as the human race. But while trials are no respecter of persons, Scripture teaches that Christians can view them in redemptive ways. Thus the apostle James wrote, “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4 ESV).

John Owen (1616–1683) knew his share of trials, living through the English Civil Wars (1642–1651) and the religious roller coaster of seventeenth-century England as power shifted from Anglicans to Puritans to Anglicans and nearly to Roman Catholics. Not until shortly after his death did things settle down a bit with the religious toleration of William and Mary (r. 1689–1702; Mary d. 1694).

While he didn’t suffer as much as many of his Puritan peers, Owen did endure difficulties, and he understood what the apostle James was saying. Owen compared the Christian in trial to a tree in a storm, and his description helps us understand Christian views of suffering as illuminated in Scripture and refracted in church history (I have broken up what appears as a single paragraph in Owen’s work into several paragraphs—a bit better for online reading):

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Jeremiah Burroughs on Being Content When Abounding

Jeremiah Burroughs - Contentment, Prosperity and God's GloryThe Puritan pastor Jeremiah Burroughs (1600–1646) is well-known for his treatment of Christian contentment, especially for being content when one has very little. His book The Rare Jewel of Christian Contentment explores that question at length. Burroughs himself experienced both times of poverty and times of plenty, and he appended a series of sermons to his Rare Jewel that focused on the second of these circumstances, a state that is applicable to many Western Christians today. This brief sermon series has been published by Reformation Heritage Books as Contentment, Prosperity, and God’s Glory.

In this book, after describing what it means to be content when one is “full,” or prosperous, Burroughs warned readers that while a prosperous condition is desirable, it often has unexpected, negative effects on one’s spiritual state:

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Jonathan Edwards as Faithful Proclaimer of God’s Word

CredoMarch2016-1Credo Magazine has released its March 2016 issue, titled Preach the Word: Preachers Who Changed the World. This issue discusses the preaching of Saint Augustine, Charles Haddon Spurgeon, and D. Martyn Lloyd-Jones, and it also features my article, “Jonathan Edwards: A Faithful Proclaimer of God’s Word.” Here’s a brief excerpt:

Dangling like a spider over tongues of fire. Standing before floodgates holding back furious waters. Targeted with an arrow waiting to be drunk with your blood. These images of the sinner’s condition have both captivated and horrified listeners and readers ever since Jonathan Edwards (1703–1758) preached his sermon “Sinners in the Hands of an Angry God” in the hot summer of 1741. Those who heard him give this sermon in Enfield, Connecticut, on July 8 of that year became so terrified that they screamed out in the middle of it, “Oh, I am going to Hell,” and “What shall I do to be Sav[e]d?” Their shrieking forced Edwards to stop preaching so he and the other pastors present could minister to the congregation.

While perhaps the most dramatic response to one of his sermons that Edwards ever encountered, this event was just one in a long preaching ministry stretching from 1720 to 1758. Edwards would eventually be remembered more for his contributions to theology, yet his preaching played an important role in promoting revival in his congregation and throughout New England.

Read the whole thing here.

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Humanizing Cotton Mather: A Review of Rick Kennedy’s Biography

Rick Kennedy - Short Life of Cotton MatherWhenever people mention the Salem Witch Trials, they tend to vilify anyone even remotely connected with them. Whenever people mention Cotton Mather, they tend to associate him with the Salem Witch Trials and summarily dismiss him. In reality, life is far more complex than either of these broad-brush strokes of the past suggest, and one of the great benefits of the historical discipline is that it helps us appreciate that complexity—it helps us understand.

In The First American Evangelical: A Short Life of Cotton Mather (Eerdmans, 2015), Rick Kennedy helps us understand Cotton Mather and taste the complexity of his life and world. For starters, Cotton Mather played a far lesser role in the Salem Witch Trials than is commonly assumed—while he preached one of the execution sermons, he never attended the trials and actually recommended a more hands-on, reparative approach to those charged with being witches. He was certainly more moderate than has been suggested.

Beyond this event, Mather’s life was filled with a fair bit of drama. Here we find a man who experienced tremendous loss. He buried two wives and thirteen of his fifteen children. He also was thwarted more than once from his ambition to become president of Harvard. And he failed to secure a publisher for what became his largest work, his Biblia Americana, a compendium of notes on the Bible (though this book is now seeing the light of publication). Despite these disappointments, Kennedy paints a portrait of a joyful, generous man who gave himself to loving people and to learning as much as he could. Kennedy thinks it is best to “embrace” Mather (xiii), and though he could bring out more of Mather’s foibles, Kennedy’s book is a delightful way to get to know the man Cotton Mather.

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Social Learning in Colonial America

By Peter Pelham, artist (http://www.columbia.edu/itc/law/witt/images/lect3/) [Public domain], via Wikimedia Commons

Peter Pelham, public domain, via Wikimedia Commons

Postmodern Western culture is marked by individualism. It upholds the value of “thinking for oneself” and embraces the right of private judgment.

But that has not always been the case in America. In his biography of Cotton Mather, Rick Kennedy describes the social thrust of learning in seventeenth-century colonial America, whether in the homes of ministers or in the halls of Harvard. The contrast sheds light on our culture and suggests potential benefits with a more social approach to learning and thinking:

Increase Mather . . . probably advised his son that there had long been philosophers who disparaged [the] rules of social thinking. He could give many examples to his son of theologians and scholars who insisted on thinking for themselves, by themselves. On the other hand, Aristotle, Cicero, Plutarch, and Quintilian had taught the necessity of learning the art of social thinking. They asserted that people think best in groups and within long traditions. First things first: an aspiring young scholar needs to learn the social arts of listening and appropriate trust.

. . . [At Harvard v]arious types of logic were taught to students in a multi-year, multi-layered system of classes and textbooks. These logic textbooks were most often titled either Logic or Dialectic, or, sometimes, The Art of Thinking. The Harvard curriculum placed a high value on teaching “reasonableness.” This felicitous term described something both bigger and softer than hard and narrow rationality. Cotton learned at Harvard that knowledge, like politics, was a fellowship.

Cotton learned in his logic classes that a lone and anti-social boy could be a great mathematician, a rational genius, and even a brilliant thinker, but no such boy could be the wise leader of a state or the pastor of a church. The most common analogy used for teaching reasonableness was courtroom jurisprudence: witnesses introduce external information into the court, prosecutors and defenders analyze the information, judges set rules of evidence and certainty, and a jury decides by consensus. Truth rises out of the interaction of many people. Jurisprudence—like the leading of a state, a church, or a family—was too important to leave up to a lone individual thinking rationally.[1]

This may raise questions in some minds about Mather’s role in the Salem witch trials, which was actually far more limited (he actually never attended any of the trials, though he preached at one execution) and much more moderate (he recommended personal care, not execution) than is commonly assumed. And that moderate approach was driven by this very social model of learning, drawing from the past and the aggregate of present witnesses who were known to be of reliable character. Kennedy clears this up in his book, which I have reviewed here.

But again, the point here is to recognize that Mather illustrates the general approach to gaining knowledge and discerning truth from error in seventeenth-century America, one that rested on a social rather than an individualistic model of learning. This social learning model raises cautions for a day when everyone is expected to have an opinion about everything, whether he or she is knowledgeable about a given topic or not (see Alan Jacobs’s striking comments along these same lines).

 

[1] Rick Kennedy, The First American Evangelical: A Short Life of Cotton Mather, Library of Religious Biography (Grand Rapids, MI: Eerdmans, 2015), 22.

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Sweeney’s “Edwards the Exegete” and “the Real Jonathan Edwards”

Edwards the ExegeteDouglas Sweeney - Edwards the Exegete represents a crowning achievement of a dozen years of studying Jonathan Edwards. Doug Sweeney, who was my doctoral advisor at Trinity Evangelical Divinity School and who runs a helpful blog on Edwards, has done Edwards scholars and followers a tremendous service in this volume, pulling back the curtain on a foundational aspect of Edwards’ life and thought that has generally been ignored. As Sweeney puts it succinctly, “We fail to comprehend Edwards’ life, thought, and ministry when viewing them apart from his biblical exegesis” (ix).

This monograph offers readers the first synthesis of Edwards’ exegesis across his entire corpus. Other volumes have explored aspects of Edwards’ corpus—particularly Stephen Stein’s fine introductions to Edwards’ biblical manuscripts printed in Yale University Press’s Works of Jonathan Edwards—or examined Edwards’ approach to particular parts of the canon. But Sweeney offers a truly groundbreaking study in analyzing the whole, based on a remarkable mastery of the primary and secondary literature on Edwards and his world, visible in the length and detail of the book’s notes.

As indicated by the volume title, Edwards the Exegete: Biblical Interpretation and Anglo-Protestant Culture on the Edge of the Enlightenment (Oxford University Press, 2015; source: publisher), Sweeney aims to present Edwards in his broader exegetical and cultural context without outright commending or denigrating Edwards as a biblical exegete. He admits, “I am not an Edwardsean,” and he instead seeks to approach the topic “as a historian, . . . transport[ing] thoughtful readers into Edwards’ biblical world, helping them understand and sympathize with Edwards’ exegesis, from the inside out, before resuming critical distance and evaluating his work from a late-modern perspective” (ix). He accomplishes this goal well.

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Peace on Earth: Reflections from Jonathan Edwards

Workshop of Lucas Cranach the Elder [Public domain], via Wikimedia Commons

Lucas Cranach the Elder [Public domain], via Wikimedia Commons

“Glory to God in the highest,
and on earth peace, good will toward men.”
~ Luke 2:14

In a sermon on this text, Jonathan Edwards reflected on how Christ brings peace on earth. As the following excerpts from his sermon (available in this volume) show, Edwards celebrated the incarnation of God in Jesus and the peaceful effects of his coming to earth, which brought peace between man and God, peace within man, and peace between men:[1]

 

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Edwardseana Book of the Year Awards

JEC@TEDS LogoThe Jonathan Edwards Center at Trinity Evangelical Divinity School just released their first issue of Edwardseana. In their inaugural issue they gave Book of the Year awards for two volumes: Rhys Bezzant’s Jonathan Edwards and the Church (Oxford University Press, 2013), and my book, Jonathan Edwards and the Psalms: A Redemptive-Historical Vision of Scripture (Oxford University Press, 2014).

The issue includes interviews with both me and Dr. Bezzant—who serves as Dean of Missional Leadership and Lecturer in Christian Thought at Ridley College and as Director of the Jonathan Edwards Center Australia—as well as reviews of both books. In addition, it spotlights Ryan Hoselton, the winner of the best graduate student paper on Edwards, which will be published in the Jonathan Edwards Studies journal. Check out Edwardseana as well for other noteworthy publications on Edwards from the last year and for happenings with the Jonathan Edwards Center at TEDS.

I’m honored to receive this award and to share the stage with such a fine scholar like Professor Bezzant. Many thanks to the Edwards Center for this recognition and for all the work they are doing to promote resources on Edwards for the academy and the church.

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John Bunyan (and Jonathan Edwards) on a True Work of Grace

John_BunyanWhen thinking of The Pilgrim’s Progress, one of the best-selling books of all time, you might not immediately think of this allegory as a work of theology. Some scholars, like Gordon Campbell, even suggest that “The Pilgrim’s Progress is a religious work rather than a theological work.”[1] To make this bifurcation, however, mistakenly suggests that the Christian life is somehow separate and distinct from the Christian mind. In fact, while John Bunyan (1628–1688) focused this renowned work on the journey of the Christian, he weaved his theology—sometimes subtly—throughout the narrative.

One way that theology shines through the story is in the conversation that the characters have with each other. The importance of Christian discourse to the volume even leads Michael Mullett to note that “the book is a dialogue at least as much as it is a travelogue.”[2] To give a taste of how Bunyan incorporates his theology into the story’s conversations, we’ll explore a section from The Pilgrim’s Progress on discerning a true “work of grace.”

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What Hath God to Do with Churchill?

God and ChurchillSeventy years after the end of World War II, we can look back with admiration for those who led the resistance against the human-killing, society-destroying machine that Adolf Hitler (1889–1945) built. Perhaps the most legendary and beloved leader resolved to end Hitler’s reign of terror was Winston Churchill (1874–1965). But what made Churchill so great?

Jonathan Sandys and Wallace Henley point to several aspects of Churchill’s greatness, from his character to his leadership style. But they contend that at the core of his greatness was his sense of divine destiny, which ultimately points to God’s sovereign use of Churchill as his instrument to bring the world back from the brink of disaster.

Their argument, however, goes further. This paradigm of divine intervention not only explains our past but also speaks to our present, extending hope in our own times, plagued by wars and brutality such as that manifested by the Islamic State. Thus they title their book God and Churchill: How the Great Leader’s Sense of Divine Destiny Changed His Troubled World and Offers Hope for Ours (Tyndale Momentum, October 2015; source: publisher).

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Billy Graham, Evangelicalism, and America: A Review of Grant Wacker’s “America’s Pastor”

Grant Wacker - America's PastorMentioning the name Billy Graham evokes all kinds of responses. Deep respect for a faithful evangelist. Admiration for a life of unparalleled achievements. Anger toward a figure who failed to do what some subgroup wanted him to do. Disappointment over a man who appeared ever drawn to politics and presidents. Increasing ignorance of who he is.

While the sentiments toward Graham vary, of all these opinions, perhaps the most surprising—and least justifiable—is ignorance. But even if many pay less heed to Graham, who as of this writing is still kicking at age ninety-six, his legacy is palpable in evangelicalism and even American culture. So argues Grant Wacker in his masterfully written America’s Pastor: Billy Graham and the Shaping of a Nation (Belknap, 2014; source: publisher).

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