In the wake of my post “Honouring Mary as Protestants,” I found myself drawn into an amicable Reformed-Orthodox dialogue of sorts on Orthodox-Reformed Bridge. In the discussion, I was challenged to explain my rejection of the idea that any tradition preserved intact and entire the timeless essence of true Christianity–did this not make me postmodernist, rejecting the objectivity of truth? Was this not just an excuse for Protestant subjectivism, picking and choosing my own little mix of traditions as I saw fit? In my replies, I summarized my view on the relationship of Protestantism and tradition, and why I see the call to “submit” to “the Church” as a cop-out, fuelled by a desire for easy solutions to doctrinal corruption and division. The following is adapted from those comments:
I am not a “postmodernist”–I do not think that all we have are “fragments of the Gospel.” I believe that the Gospel once delivered to the saints is a rock upon which the Church is built, and from which it can never depart. I believe that the heart of that faith remains constant over the millennia, but as history moves forward, the Church grows (and occasionally backslides) in its understanding of that faith, and that, so profound is the truth to which we are called to witness that no single formulation of it can claim to have captured it fully; on the contrary, all we can claim is to have testified to an aspect of it, and must be ready to consider that other Christians, or other eras of the Church, may have testified to another aspect, which we should not immediately rule out simply because it doesn’t line up exactly with our own. I also believe that under the guidance of the Spirit, the Church is advancing, and that we can be confident that on the whole, our grasp of the truth of God in Christ will grow rather than shrink.
There is, in short, an objective truth to the Christian faith. but it is an object so great, so large, so multi-faceted that each of us can only see certain parts of it at any given time, so we must always be ready to compare what we have grasped of it with what others have grasped, seeking to gradually put together a mosaic that will capture more and more of the whole picture. This is not postmodernism, because it presupposes that we all are actually looking at the same object, and seeing something real there outside ourselves. But it is not naive objectivism, which assumes that the object simply is what we have perceived–no more, no less.
You may be right in being concerned that this seems to give no simple, straightforward basis of combating “liberalism.” I believe that the search for some kind of magic weapon that will level all forms of liberalism with one well-placed blow, leaving only orthodox forms of the faith standing, is a fool’s errand. I believe that the kind of patient and humble submission to Scripture that I have described does give us the ability to identify and defeat inauthentic forms of the faith, false testimonies to Christ, but it will always have to be a patient and careful struggle. The magic weapons of the Magisterium or the Seven Ecumenical Councils are illusory–they are themselves embedded in the ambiguities and vicissitudes of history from which they claim to rescue us. The latter may provide a reliable guide to the issues that confronted the Church in that time, but new issues are always confronting the Church. The former may promise an authoritative answer to all of these new issues, but at the cost of its own consistency over the centuries, and without escaping the problem of interpretation–think of how many contradictory forms of Catholicism right now claim to be in submission to Vatican II.
The alternative is a commitment to semper reformanda. This need not mean, as critics will say, opting for a self-indulgent “continual smorgasbord” and “convenient selectivity.” Rather, it’s about a constant wrestling with the voice of Scripture, and the voice of its interpreters through all the ages of the Church, a willingness to never rest satisfied that we have all the answers, and instead to always allow ourselves to be interrogated by the Word. In this, we must always be open to the possibility that our understanding will grow and lead us to new theological insights, but in confidence that God does not change, and he has been faithful in leading his Church into truth in the past. Therefore, we may rest confidently upon the historic creeds of the Church, determined that even as our growing comprehension of the truth of the Gospel may shed new light on these foundations, it must never lead us to contradict them.
It’s hard to see how this can be dismissed as “convenient selectivity.” To my mind, this posture is a far more difficult and uncomfortable one than that which seeks the comfort of some ossified and de-historicized tradition that will decide in advance all questions, so that we can simply rest on, say, the determinations of the first 700 years of the Church (or some idealised compendium of them), without having to wrestle with the Scriptures ourselves.
The critic may respond that this makes us each into our own popes, listening to no authority but ourselves. I would suggest, on the contrary, that it requires us to listen to authority even more. Instead of simply taking one set of authorities from one period of the Church, we have to take seriously the authority of Augustine, of Athanasius, of Gregory Nazianzen, of Anselm, of Gregory Palamas, of Aquinas, of Luther, of Hooker, of Newman, of Schmemann, of John Paul II, of our own parents and pastors and all those that God has put into our lives. We have to do our best to listen respectfully to all these voices, instead of just one or two, and to submit our own judgments to their greater wisdom, seeking to find harmony when they disagree with one another, and when we cannot harmonise, making painful decisions about who to follow. And let me tell you, this is a hard thing to do. It cannot, in any case, be rightly done in an individualist, me-and-my-Bible way, but only in constant dialogue with other Christians, waiting patiently for the Spirit to guide us through the wisdom of our communities.
I should add, moreover, that this should always be done from a standpoint of submission to a particular tradition in which one has been called, using the language and categories of that tradition as one’s starting point and interpretive grid. For me, that’s the Reformed tradition. I have all kinds of problems with that tradition, but that’s where God has put me, and I believe therefore that I am called to, as much as possible, critique and revise that tradition where necessary from within itself (while listening attentively, as I have said above, to other voices from Church history), not by constructing a personal postmodern smorgasbord that contains pieces of all traditions but the heart of none.
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