Reclaiming the Great Tradition: Evangelicals, Catholics & Orthodox in Dialogue

Edited by James Cutsinger
InterVarsity Press
1997


This book is the outcome of a conference between traditionally minded Christians several years back- Orthodox, Roman and Protestant. You can purchase the whole conference, which includes all of the paper presented in this book, along with articulate responses, by going here: http://www.orthodoxtapes.org/catalog/not_of_this_world.html

Chapter one is by the Catholic professor of philosophy at Boston College, Peter Kreeft. Entitled, Ecumenical Jihad (also the title of the book he published through Ignatius Press in 1996), he proposes that greater unified action is called for between Christians and Muslims in the realm of the culture wars: abortion, secularism, relativism, etc. Kreeft sees the marginalization of religion in the U.S. and western Europe as the root problem confronting not only the religions themselves, but the foundations of a moral society. Therefore he proposes that the State should make room for, and support, a generalized religion. Given that this conference took place in 1995, it seems even more prophetic in a post-9/11 world. The response is by Theodore Pulcini, an Orthodox priest who does not share Kreeft’s lament regarding the marginalization of religion in America. He sees much good in the lines being drawn between secular and sacred in society, lines which highlight the truth of the gospel of Christ. Interestingly, Pulcini remarks that he is not so sure that there is a convergence in cooperation between monotheists, as Kreeft maintains. I think we could now sadly say with some confidence that he was correct.

Chapter two is an excellent overview of ecumenism in the past and where it is leading today by Fr. Neuhaus. He was, until his recent death, the editor of First Things and a leading apologist for the rationality of the Faith. He gives attention to the documents and statements of ETC (Evangelicals and Catholics Together) and points out this is something of a kairos, or moment of opportunity for Christians. He is an optimistic realist, if I can coin that phrase, in that he doesn’t sell the farm to get everyone on the same rainbow train, nor does he circle the wagons in a “we’re in you’re out” mentality. It is (Catholic) ecumenism at its best. The response by Sam Hutchins, an editor of Touchstone, gives a kind and equally generous response. He notes that much of what Protestants hold to be Roman errors are in fact mere caricatures of what Catholics believe, and that given a little education, Protestants can see that much is to be learned from “Mama” Church. He also points out the various divisions within Evangelicalism that polarize the discussion away from unity and dialogue. He, too, is hopeful that we are in a kairos of unifying grace.

Chapter three, by Harold O.J. Brown, examines the pros and cons of tradition. Realizing that tradition is inevitable, he wonders how it can be kept reigned in from the temptation to set up as the word of God the mandates of men. He points out that, from his Evangelical perspective, Orthodox and Roman Catholics do not hold a position against sola scriptura, but something more like “scripture plus”, which is the weight of tradition, good and bad. He would understand the development of doctrine, as proposed by Newman, for example, as a bad thing. (But to me, this misses the point of how scripture and tradition interact, and how they are really one thing. But you can see my other reviews for that!) He goes on to affirm that Protestants, Orthodox and Catholics hold the same fundamental understanding of saving faith, in that there is no such thing as “naked faith”; you can’t just make an intellectual assent and be “saved”. This is helpful to remember, he notes, when discussing theological technicalities with each other. He ends with a good line: “Tradition, we cannot do without it, but we must take care not to let it do too much to us.

His respondent is the Orthodox Isaac Melton. On the whole he is affirmative of Brown’s thesis, He affirms, however, that where Brown may be a minimalist in terms of tradition, Orthodox are maximalists. He gives a very insightful critique of tendencies within all Christian traditions to do away with tradition, often influenced not by supposed interpretations of the bible, but rather by secular minimalism.

Chapter four, by Fr. Patrick Reardon, deals beautifully with the trinitarian theology of the east, as well as a strong dose of proper apophaticism, which is the revelation of God as unknowable, except in Christ and the Spirit. It is one of the better essays that I have read on the subject. Reardon goes into the topics of the Name of God, priesthood and worship, who is Jesus Christ and much more. (He is also the author of Christ In The Psalms and Christ In His Saints which are powerful devotional companions.) His respondent is William Abraham, and in truth I cannot say anything useful came from his position. It was less of a critical response and more of the “But doesn’t calling God Father mean we are going to devalue women?” line of questioning that I would expect not to be voiced at a conference of this caliber. (The question isn’t bad, but just a little basic and already answered negatively by mainstream Orthodoxy. So it is odd that he brings it up, as if he had nothing really to add to the discussion.)

Chapter five, by Metropolitan Kallistos Ware, deals further with the trinitarian nature of Christianity and is, like his other works and lectures, full of insight and faithfulness to the Orthodox tradition. Ware's Orthodox Way and Orthodox Church are standard introductions to Orthodoxy in the western world. His respondent is the Roman Catholic Robert Fastiggi, and, predictably, he defends the filioque as an acceptable addition to the Nicene Creed. His essay is a very sound treatment of the topic and he affirms Ware’s fundamental thesis that the Trinity is the heart of our lives, or at least it ought to be.

Chapter six is J.I. Packer at his best, full of wit and wisdom, and Anglican tendencies that place him close to RC and EO at times. Like, Kreeft, he discusses the culture war, but contra Kreeft suggests that we are better to act like resident aliens than anything else. He also affirms that EO, P and RC each hold to a common faith that is greater than our divisions. Bradley Nassif responds favorably, saying that Evangelicalism is closest in spirit to Eastern Orthodoxy, but suggests that a greater understanding of what ‘mere Christianity’ means needs to be explored by Protestants.
Carl Braaten, a Lutheran scholar and editor of Pro Ecclesia, provides a summary that is quite insightful and useful.

This is a book from which all Christians can benefit. As an Orthodox, I flatly reject the circle-the-wagons mentality of some who say that this book is anti-Orthodox. It is only a conference of thinkers and theologians and obviously not an Ecumenical council! Just dialogue. No one compromised anything. See for yourself. If you think so strongly that you have the truth, share it in a spirit of love and patience. Not everybody has to agree with you and do not forget that your need to be right all the time may have very little to do with love for the truth. Moreover, we can believe the right things for very wrong reasons. Talking to people who don't see things "our way" is one of the best measures of charity and a sure path to understanding. That is the underlying message of this collection of essays. Not all ecumenical activity is trying to sell the farm to create the rainbow universe of "it doesn't matter". Please challenge yourself with this great collection.

May we all be one.

Mother Church

By Carl Braaten

Read this book if you have any interest in ecumenism that doesn't seek the lowest common denominator, especially if you are Lutheran.

Peter Brunner, a Lutheran theologian, once wrote that if a Lutheran does not regularly ask himself why he is not a Roman Catholic, he doesn't understand why he is a Lutheran. Mother Church kept reminding me of that sentence, since the premise of the book is that it is incumbent upon Christians (and especially Lutherans) to honestly ask themselves why they are not united, and then to work toward that healing. Braaten, a theologian with a very long history of ecumenical work, asks readers to consider why they are where they are, and if it is necessary. Referring to the Reformation as a tragic necessity (Jaroslav Pelikan's line), he outlines the causes and consequences of such a dramatic break with the continuity of the past, showing that what has emerged is something of a theological free-for-all, even if well-intentioned. Quoting Harnack, of whom Braaten is not a follower!, he says that the meager tradition which Protestantism has left is only the partial remains of Catholicism, like the aroma left in an empty bottle.

Braaten seeks to cure that disease of accepted denominationalism, and I think this book is both a strong diagnostic and beginning remedy. Seeking a new and authoritative dogma of the Church, claiming that none exist from the early Church of the creeds, he tends toward the episcopal structure that in many ways is a connection to the likes of Ignatius of Antioch and Irenaeus, a structure that can defend and articulate the "faith once delivered to the saints" according to the 'canon of truth". He goes into detail for how to work Protestantism back to the episcopal unity, which would have union with Rome in there somewhere, focused on the eschatological hope of Christ's return in Glory.

But wait! There's more! In the process of all of this he finds time to masterfully critique the left wing exegesis of the Jesus Seminar, completely bash (lovingly) liberal theology, make the reader second guess all his/her assumptions of what "Church" and "Communion" really mean, refute the claims of some Protestants that Catholics believe that they are not saved by grace alone, and much much more.

Personally, I found this to be his best book. I know this review is lacking, since I read the book a few years ago, but what I recall as most significant is his call for those in the Lutheran tradition to return to their roots and quit trying to be Protestant like the rest of them. Lutheranism is distinctive among the churches of the reformation in that it holds to the sacraments, liturgy and episcopacy-or at least it used to... This may not be welcome to the ears of those who have sold their heritage for a drum kit and a pastor in a polo, but it's true nonetheless. Sadly true. Yet he remains optimistic and hopeful. He writes, "What propels us is not so much pride in what we possess, but hope for what we might receive from the bounty of God's grace. We may quote the words of George Tyrell of the Roman Catholic Church, `God will not ask, What sort of church have you lived in?, but What sort of church have you longed for?' For our part, we long for a church that will be both evangelical and catholic, continuous with the faith of the apostles, and coterminous with all that is valid in the experience of Christ's body on earth." Well put.

Read this book if you have any interest in ecumenism that doesn't seek the lowest common denominator. Reclaiming the Great Tradition: Evangelicals, Catholics & Orthodox in Dialogue, edited by Cutsinger, is also a fantastic resource in this regard, and yo can order the tapes from the conference, at which Braaten spoke, online at http://www.orthodoxtapes.org/, which is a treasure trove of theological lectures at cheap prices.