Some time ago I began a series on the notorious biblical passages that form part of the historical discussion about women in positions of leadership in the church. I expressed some reservations there about wading into the subject, because I don’t think many people are interested in what people who disagree with them have to say about this. So I included there some cautions about how I’m going to approach the subject, and specifically about the sorts of objections I’m not interested in. If you plan to read on, and especially if you plan to comment, it might be best to read that post first.
Then I began the series, starting with a look at a word St Paul uses to describe the relationship between men and women, while he is discussing men’s and women’s roles in the churches in Corinth and Ephesus. That word, which he applies to men, is kephalē (κεφαλή), and literally means “head.” In that blog post, I observed that kephalē in the New Testament does not mean “source,” which some say was Paul’s intended meaning, but rather it is used to mean a literal head, or else, when it is used metaphorically, it refers to “preeminence, priority, authority or superiority in some broad sense encompassing shades of these meanings.” That is what the raw data in the New Testament shows us.
This time I will turn to the Septuagint, the Greek version of the Old Testament widely used in early Christianity. You can check the observations I make by seeing for yourself how the word is used there. In the resource I have used for this analysis, kephalē occurs a few hundred times. I have read each of these instances (in English, confirming that kephalē is the word I am observing where this is not clear). I know, doing the groundwork is dry and boring. But you have to do it in order to have any right to tell people what the evidence shows. The approach I am taking here is observing how kephalē is used and describing these “groups” of meaning. Continue reading “Kephalē in the Septuagint”→
I’ve started listing to Pints with Aquinas very recently. So recently that I only just listened to episode four today. But you’ve had a few too many pints with Aquinas if you think the host’s argument for purgatory is a good one.
The podcast is well made and easy to listen to, and Matt Fradd presents it well. His dedication not only to his audience but to Christ is evident, and his passion is contagious. But I don’t know how long I’ll be listening. Time will tell. In today’s episode (ie the one I listened to today), I rolled my eyes as Matt repeated as fact the chestnut that all of the books used in the Catholic Bible were accepted by Christians until the Reformation, when Protestants started throwing out books that contradicted their theology. Nobody faithfully representing history in an informed manner would say this, as I’ve shown in the past. Is the podcast going to turn out to just be another bad Catholic apologetics ministry? I hope not. As I said, time will tell. The podcast might turn out to be my all-time favourite! Continue reading “A bad argument for purgatory”→
I understand the appeal of looking for that perfect church that is the “right fit” for you. I’ve engaged in that search, too. But as much as I understand that drive, I’ve been getting pushback against that from my own thoughts and growing convictions. In engaging in this sort of quest for the church that’s “just right for me,” we’re short-changing ourselves, we’re short-changing the local church we aren’t participating in, and we’re potentially distorting the wider Church. Continue reading “Support your local”→
“There are far, far better things ahead than any we leave behind.” ~ C S Lewis
Interesting – and wonderful – things are happening in the Anglican Communion. I’ve been slow to acknowledge – actually, slow to see – that these are not isolated events, but part of a wider movement.
There are a couple of things I want to say about some of these recent developments. Some of it is on the more sorrowful side, as we see ugly outpourings of bitterness, misrepresentation, and ill-will from some quarters (sadly, from the leaders of the Church to which I belong) as they see the reach of their power shrinking and God’s Church growing beyond it. But that can wait. First, I want to hesitantly and cautiously invite you to rejoice and give thanks. I’m hesitant and cautious only because I’m only just beginning to see and to realise how good these developments are – I am sure that my confidence will grow. Continue reading “Anglican Renewal”→
Calvin did not accept the Marian doctrines. Without wanting to sound too rancorous, I have to say that anti-Protestant polemics can be the worst.
I’m sorry. I know that’s a very one-sided thing to say, but I encounter anti-Protestant polemics more than anti-Catholic polemics, because I’m not Roman Catholic. Sometimes the phenomenon goes by the name “Catholic apologetics,” as though it’s really a pro-Catholic thing, but that’s not how some of these warriors-for-Rome present themselves. They’re about claiming scalps in arguments.
I love some Catholic theologians and philosophers – and Catholic people in general. So I’m not going to refer to these people as just “Catholic scholars.” It would be unfair to Catholic scholars in general to lump them all together, which is why I keep open a category for anti-Protestant polemics, separate from Catholic scholarship. It’s a let-down for me, because some of the finest work in philosophical theology today has been produced by Roman Catholic Scholars (think Brian Leftow, Brian Davies, Edward Feser – EDIT: My mistake, Brian Leftow is not Catholic. He’s Anglican. But he sure writes like the best Catholic philosophers), so to turn from such fine minds and work to online blunt-axe-swinging warriors is a bit like swallowing the cheapest bourbon and cola money can buy after sampling a fine port.
That somewhat frustrated preamble aside, here’s what moved me to write this post. The other day I saw yet another anti-Protestant polemicist make the familiar claim: “Most Protestants would be surprised to learn that all the early Reformers accepted the Marian doctrines.” That’s not a direct quote, but it’s close (the part about all the early Reformers was central to the claim), and I’ve seen the claim made numerous times.
Oh, rebellious children, says the LORD, who carry out a plan, but not mine… For they are a rebellious people, faithless children, children who will not hear the instruction of the LORD; who say to the seers, “Do not see”; and to the prophets, “Do not prophesy to us what is right; speak to us smooth things, prophesy illusions, leave the way, turn aside from the path, let us hear no more about the Holy One of Israel.”… Therefore the LORD waits to be gracious to you; therefore he will rise up to show mercy to you. For the LORD is a God of justice; blessed are all those who wait for him. Truly, O people in Zion, inhabitants of Jerusalem, you shall weep no more. He will surely be gracious to you at the sound of your cry; when he hears it, he will answer you. Though the Lord may give you the bread of adversity and the water of affliction, yet your Teacher will not hide himself any more, but your eyes shall see your Teacher. And when you turn to the right or when you turn to the left, your ears shall hear a word behind you, saying, “This is the way; walk in it.” Then you will defile your silver-covered idols and your gold-plated images. You will scatter them like filthy rags; you will say to them, “Away with you!”
For all the love I have of the Anglican tradition (which I describe as an ancient, evangelical and catholic tradition), it does have those pockets of soft, new-age intellectual goo that remind me there’s work to do. Continue reading “This is the way. Walk in it.”→
No, Anglicans are not basically Catholics. So what’s the difference?
Some time ago when I publicly commented that I could easily consider “going Anglican,” one of the comments I got was from a Catholic, telling me that I would have come “half-way home.” Since then as many of you know, I have gone Anglican and when I have told people about it, I’ve heard remarks suggesting that some people really aren’t sure if there’s a difference between Catholics and Anglicans. I’ve had people ask me things like: Don’t Anglicans venerate statues of Mary? Don’t they have confessionals? Don’t they believe in Purgatory? The answer to these questions is no, but I know that there are people out there asking these and similar questions. Continue reading “How are Anglicans Different from Catholics?”→
I’ve gotten tired of apologetics efforts against Protestants that offer “A million bazillion scattered quotes from the Church Fathers that clearly, obviously prove that they thought X.” Proof-text warfare is easy, but generally worthless, and the straw that broke the camel’s back for me was the issue of what the Fathers believed about the celebration of the Lord’s Supper. No more, please. That is not a respectful way to treat the Fathers on this or any subject. Continue reading “This Is My Body: Using discernment when reading the Church Fathers on the Lord’s Supper”→
I’m coming out. Yes, I’m going Anglican, no, I haven’t lost my mind, and here’s roughly how and why it happened (and is still happening).
As I indicated in my last blog post (on entering the Anglican fray on marriage), my family and I have begun to attend the Anglican Church. I say “attend” because nothing has been signed in blood and no dark ceremonies have been performed to make anything official, but I’m sure that will happen in due course. I’ve even redecorated the blog in honour of this move.
Please stop saying that Protestants engaged in a novelty by tossing out seven books of the Bible that until then Christians had always treated as part of it. That is neither true nor fair.
Recently a friend of mine posed the question of whether or not it might be acceptable for any reason to add to the sixty-six books of the Bible. As you will likely be aware, the canon (i.e. the list of books that belong to the Bible) used by Protestants contains sixty-six books, but the canon used by Catholics contains seventy-three books. It didn’t take long for a Catholic friend of my friend to arrive on the scene and to reject the presupposition that the Bible contains sixty-six books: Continue reading “A Plea for Honesty about the Canon of the Bible”→