The Monogamous Marriage of Christ and His Church Defended, from Baptist History

The Monogamous Marriage of Christ and His Church Defended, from Baptist History

The teaching that Christ has one Church is integral to a right understanding of the Person of Christ. Christ must have one Bride only. Moreover, His body must not be divided, fragmented, or depreciated in any way which would imply multiple faiths, Spirits, etc (cf. Eph. 4). It must also be said that this one body and Bride is not an earthly, visible institution, but an invisible, presently inaugurated reality received by faith in the present, to be seen with glorified eyes in the eschaton. Or, to put it positively, the one Bride of Christ presently instantiates, or becomes visible, only in local assemblies or churches.

Yet, the one Church of Christ comprises the whole of the elect people of God at all times and in all places. To deny the one Church of Christ comprised of all the elect, at all times and in all places, without qualification, is to deny Christ a monogamous betrothal to a single Bride, to affirm His body is still broken (Gen. 2:24; Matt. 19:5; Mk. 10:8; 1 Cor. 6:16), and to deny the definite or limited atonement, contra Ephesians 5:25-27.

Below, it will be proved that Baptist history testifies to this common conviction. And while we Baptists have historically put much more practical emphasis on the local church, the unquestionable commitment to a single Bride of Christ may be clearly seen in the documentation below. Many of the document titles double as links to digital versions of source documentation. What is not linked is still sourced underneath the quotation. This symbol (*) corresponds to important commentary or clarifying subject-matter also viewable underneath the relevant quotations.

That Baptists Have Always Affirmed One (catholic) Church, Body, and Bride, We Affirm by the Following Proofs— 

Balthasar Hubmaier (1480-1528):

The church is sometimes understood to include all the people who are gathered and united in one God, one Lord, one faith, and one baptism, and have confessed this faith with their mouths, wherever they may be on earth. This, then, is the universal Christian corporeal church and fellowship of the saints, assembled only in the Spirit of God, as we confess in the ninth article of our creed (Nicaea). At other times the church is understood to mean each separate and outward meeting assembly or parish membership that is under one shepherd or bishop and assembles bodily for instruction, for baptism and the Lord’s Supper.

Balthasar Hubmaier, Balthasar Hubmaier, (Scottdale: Herald Press, 1989), 351-352.

The Schleitheim Confession (1527): 

The ban shall be employed with all those who have given themselves to the Lord, to walk in His commandments, and with all those who are baptized into the one body of Christ and who are called brethren or sisters… 

In the breaking of bread we are of one mind and are agreed [as follows]; All those who wish to break one bread in remembrance of the broken body of Christ, and all who wish to drink of one drink as a remembrance of the shed blood of Christ, shall be united beforehand by baptism in one body of Christ which is the church of God and whose Head is Christ.

Whoever has not been called by one God to one faith, to one baptism, to one Spirit, to one body, with all the children of God’s church, cannot be made [into] one bread with them, as indeed must be done if one is truly to break bread according to the command of Christ.

Hubmaier, Balthasar; Denk, Hans; Simons, Menno. The Anabaptists: Excerpts from the writings of various authors (Anabaptist Writings Book 2) . Solid Christian Books. Kindle Edition.

The Writings of Menno Simons (1496-1561):

But we teach and maintain by the word of the Lord that all true believers are members of one body, are baptized by one Spirit into one body (I Cor. 10:18) and have one Lord and one God (Eph. 4: 5,6).

All who are born of God, are partakers of the Spirit of the Lord, and are called into one body of love, according to the Scriptures, are ready by such love to serve their neighbors, not only with money and goods, but also, according to the example of their Lord and Head, Jesus Christ, in an evangelical manner, with life and blood.

Hubmaier, Balthasar; Denk, Hans; Simons, Menno. The Anabaptists: Excerpts from the writings of various authors (Anabaptist Writings Book 2) . Solid Christian Books. Kindle Edition. 

The Dordrecht Confession of Faith (1632):

VIII. We believe in, and confess a visible church of God, namely, those who, as has been said before, truly repent and believe, and are rightly baptized;* who are one with God in heaven, and rightly incorporated into the communion of the saints here on earth. These we confess to be the chosen generation, the royal priesthood, the holy nation, who are declared to be the bride and wife of Christ, yea, children and heirs of everlasting life, a tent, tabernacle, and habitation of God in the Spirit, built upon the foundation of the apostles and prophets, of which Jesus Christ Himself is declared to be the cornerstone (upon which His church is built). This church of the living God, which He has acquired, purchased, and redeemed with His own precious blood; with which, according to His promise, He will be and remain always, even unto the end of the world, for consolation and protection, yea, will dwell and walk among them, and preserve them, so that no floods or tempests, nay, not even the gates of hell, shall move or prevail against them-this church, we say, may be known by their Scriptural faith, doctrine, love, and godly conversation, as, also, by the fruitful observance, practice, and maintenance of the true ordinances of Christ, which He so highly enjoined upon His disciples.* I Cor. 12; I Pet. 2.9; John 3.29; Rev. 19.7; Titus 3:6, 7; Eph. 2:19-21; Matt. 16.18; I Pet. 1.18, 19; Matt. 28.20; II Cor. 6:16; Matt. 7:25.

*This represents an error in Anabaptist thought which was rejected by later Baptists in that the one church of Christ is not visible, but invisible, cf. 2LBCF, 26.

*Some may want to argue the local church is assumed throughout the Dordrecht Confession. However, this is unlikely since, in the article above, “the church” under consideration will never be prevailed upon by anything, including the gates of hell—which no doubt occurs from time to time with regard to local churches. Yet, the one Bride of Christ is preserved in all ages.

A True Confession (1596):

XVII. That in the meantime, besides his absolute rule in the world, Christ hath here in earth a spiritual Kingdom and canonical regiment in his Church ouer his servants, which Church he hath purchased and redeemed to himself, as a peculiar inheritance (notwithstanding manie hypocrites do for the tyme lurk emongest the) calling and winning them by the power of his word vnto the faith, separating them from amongst unbelievers, from idolatrie, false worship, superstition, vanitie, dissolute lyfe, & works of darkness, &c; making them a royal Priesthood, an holy Nation, a people set at liberty to shew forth the virtues of him that hath called them out of darkness into his marvelous light, gathering and writing them together as members of one body in his faith, loue and holy order, vnto all general and mutual duties, einstructing & governing them by such officers and lawes as hee hath prescribed in his word; by which Officers and lawes hee governeth his Church, and by none other.

A Short Confession of Faith (1610)

22. Such faithful, righteous people, scattered in several parts of the world, being the true congregations of God, or the Church of Christ, whom he saved, and for whom he gave himself, that he might sanctify them, ye whom he bath cleansed by the washing of water in the word of life: of all such is Jesus the Head, the Shepherd, the Leader, the Lord, the King, and Master. Now although among these there may be mingled a company of seeming holy ones, or hypocrites; yet, nevertheless, they are and remain only the righteous, true members of the body of Christ, according to the spirit and the truth, the heirs of the promises, truly saved from the hypocrites the dissemblers.*

*Here the one Church of Christ is put for “congregations… scattered in several parts of the world.”

Propositions and Conclusions Concerning True Christian Religion (1612-1614):

65. That the visible church is a mystical figure outwardly of the true, spiritual invisible church, which consisteth of the spirits of just and perfect men only, that is of the regenerate (Rev. i. 20, compared with Rev. xxi. 2, 23, 27).*

*This is a document prepared by English Baptists living in Amsterdam. It represents a positive development from some of the Anabaptist documents in that it carefully distinguishes between the visible and invisible church, a distinction made in the Scripture itself, cf. Eph. 5:25-27; Heb. 12 with Rev. 1-3.

John Spilsbury (1593-1668):

And lastly, I do believe that there is an holy and blessed communion of Saints, that God of his grace calls such as belong to life by election, unto the fellowship of his Son by the Gospel, of which matter, God by his word and Spirit joins them together in his Covenant of grace, and so constitutes his Church… 

The First London Baptist Confession (1644/46):

That Christ has here on earth a spiritual Kingdom, which is the Church, which He has purchased and redeemed to Himself, as a particular inheritance: which Church, as it is visible to us, is a company of visible saints, called and separated from the world, by the Word and the Spirit of God, to the visible profession of the faith of the Gospel, being baptized into the faith, and joined to the Lord, and each other, by mutual agreement, in the practical enjoyment of the ordinances, commanded by Christ their head and King.

The Faith and Practice of Thirty Congregations Gathered Together According to the Primitive Pattern (1651):

58. That it is the good pleasure of God, which hath given gifts of his grace to the Saints or Church of God,* that some of the gifted men should be appointed, or set apart to attend upon the preaching of the word, for the further edifying of the Churches, that they may be enabled to stand against all oppositions according as necessity requires, to the glory of God and their comfort. Eph. 4. II, 21.

*The “Church of God” is here put for all the Saints. They then utilize the plural “churches” which strongly implies an invisible church comprised of all saints which instantiates in several local churches.

The True Gospel-Faith (1654):

That all ought to avoid the hearing of any Teachers so as to learn of them, except believers dipped, and making of marriages with any out of the Church lest they be drawn from the truth.  2 Jno.10 v.; I John 4.6; I Cor.7.39; Deut.7.3,4; 2 Cor.6.14,15.*

*The use of “church” in this context must be generally or universally applied since it is extremely unlikely marriages would have been limited only to within local congregations at this time.

Midland Confession of Faith (1655):

9th. That Christ is the only true King, Priest, and Prophet of the Church. Acts ii.22-23; Hebrews iv.14, etc; viii.1, etc.

15th. That persons so baptized ought, by free consent, to walk together, as God shall give opportunity in distinct churches, or assemblies of Zion, continuing in the Apostles’ doctrine and fellowship, breaking of bread and prayers, as fellow-men caring for one another, according to the will of God. All these ordinances of Christ are enjoined in His Church, being to be observed till his Second Coming, which we all ought diligently to wait for.

Somerset Confession of Faith (1656):

THAT this man Christ Jesus suffered death under Pilate, at the request of the Jews (Luke 23:24.), bearing the sins of his people on his own body on the cross (I Pet. 2:24), according to the will of God (Isa. 53:6), being made sin for us, (2 Cor. 5:11) and so was also made a curse for us (Gal. 3:13, 14; I Pet. 3:18.), that we might be made the righteousness of God in him (2 Cor. 5:11), and by his death upon the cross, he hath obtained eternal redemption and deliverance for his church. (Col 1:14; Eph. 1:7; Acts 20:28; Heb. 9:12; I Pet 1:18, 19.).

The Second London Baptist Confession (1677/89):

1. The catholic or universal church, which (with respect to the internal work of the Spirit and truth of grace) may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fullness of him that filleth all in all (Hebrews 12:23; Colossians 1:18; Ephesians 1:10, 22, 23; Ephesians 5:23, 27, 32).

Hercules Collins (1646-1702):

That is, as he is the Head, and the Church the Body; as he is the King, the Church the Kingdom; for Christ, as Man, is God’s Elect; yea the Head of Election and Predestination: he was fore-appointed to be the Head of a Holy Glorious Mystical Body, the King of a Glorious Kingdom, Captain of a Glorious Company, the Bridegroom of a Glorious Bride… *

*Historically, the mystical body is to be distinguished from the visible body.

The Philadelphia Confession (1742):

The catholic or universal church, which, with respect to the internal work of the Spirit and truth of grace, may be called invisible, consists of the whole number of the elect, that have been, are, or shall be gathered into one, under Christ, the head thereof; and is the spouse, the body, the fullness of Him that filleth all in all.

John Gill on Hebrews 12:23 (1697-1771):

and church of the firstborn, which are written in heaven; by the “church”, is not meant any particular, or congregational church, nor any national one; but the church catholic, or universal, which consists only of God’s elect, and of all of them, in all times and places; and reaches even to the saints in heaven: this church is invisible at present, and will never fail; of which Christ is the head, and for which he has given himself: now the persons, that belong to this church, are styled the “firstborn”; who are not the apostles only, who received the first fruits of the Spirit; nor the first converts among the Jews, who first trusted in Christ; but also the chosen of God, who are equally the sons of God, and born of him; are equally loved by him, and equally united to Christ, and interested in him: they have the same privileges, honours, and dignity, and shall enjoy the same inheritance; they are all firstborn, and are so called, with respect to the angels, the sons of God, as Christ is with respect to the saints, the many brethren of his: and these are said to be “written in heaven”; not in the earth…

Gill, John. Exposition on the Entire Bible-Book of Hebrews (John Gill’s Exposition on the Entire Bible 58). Grace Works Multimedia. Kindle Edition.

The New Hampshire Baptist Confession (1833):

Of a Gospel Church We believe that a visible Church of Christ is a congregation of baptized believers, associated by covenant in the faith and fellowship of the gospel; observing the ordinances of Christ; governed by his laws, and exercising the gifts, rights, and privileges invested in them by his Word ; that its only scriptural officers are Bishops, or Pastors, and Deacons, whose qualifications, claims, and duties are defined in the Epistles to Timothy and Titus.*

*The Sandy Creek statement also implies a distinction between the visible and invisible church.

Treatise of Faith and Practices of the Free Will Baptists (1834):

The Church of God, or members of the body of Christ, is the whole body of Christians throughout the whole world, and none but the regenerate are its members.

Abstract of Principles (1858):

The Lord Jesus is the Head of the Church, which is composed of all his true disciples, and in Him is invested supremely all power for its government. According to his commandment, Christians are to associate themselves into particular societies or churches; and to each of these churches he hath given needful authority for administering that order, discipline and worship which he hath appointed. The regular officers of a Church are Bishops or Elders, and Deacons.

Compend of Christian Doctrines Held by Baptists: In Catechism (1866):

What is the church of Christ? His “calling” or followers taken collectively, or any number of them personally associated for his worship and glory. 1 Cor. 1: 2; Rev. ii: 7; Col. i: 18-24.

B. H. Carroll on Ephesians 5:25 (1843-1914):

“Christ loved the church,” that is, He loved the people who were to be given to Him—all of them. In eternity a joy was set before Him—a future reward.*

B. H. Carroll, Colossians, Ephesians, and Hebrews, (Nashville: The Broadman Press, 1942), 166-167.

*Carroll here admits the general use of the term church has in view all of Christ’s elect people. Unfortunately, he later circumscribes this church to a particular chronology by making it eschatological only. But this of course does not comport with Ephesians 5:26, which assumes the bride, in the here and now, is being sanctified. Carroll later rightly notes that while all the elect is the whole church, the visualisation of it takes place only in particular or local churches (cf. John Gill for sharper, more sensible categories).

Is the Term “Universal Church” Neoplatonic?

Is the Term “Universal Church” Neoplatonic?

Sadly, there is no “yes” or “no” answer to this question without some qualification.

The question is charged, because if someone says, “yes,” they can easily be accused of following a heathen philosopher rather than the Bible. But if they say, “no,” then if Plato was right about something, truth being objective no matter who says it, they would in effect deny the truth spoken. If Plato said, “the sky is blue,” assuming it indeed was, is the fact that the sky is blue to  be rejected simply because Plato stated it? Absolutely not. As Christians, we have no business endorsing informal fallacies (like the genetic fallacy) in our epistemology (our method of knowing).

The term universal is to be seen in formal contrast with the term particular. These terms, like them or not, represent concepts all people engage at every moment in their lives. To reject the terminology and what it represents simply because Plato used it would be absurd, since to do so would be to reject truths independent of Plato, i.e. things which are true no matter what a person thinks about them, says about them, etc. (Even if such truths were uttered by that terrible, wicked Plato guy).

Now, what does it mean to say something is universal? There are a few ways the term could be used, but for ease of explanation it is a general idea, essence, or form applicable to many diverse or distinct things. For example, if I said, “The automobile is a modern marvel,” I am using the automobile in a general sense. Automobile, in that sentence, is a universal since I am not denoting any one automobile in particular, but the automobile in general, the idea of it, the form of it, its essence, etc. I am naming the genus without enumerating particular species of automobile. It’s basic taxonomy which, if rejected, actually collapses all the sciences and makes science in general impossible, including the science of theology.

Taxonomy is not original to Plato, though he was one of the more erudite thinkers to first systematize a realist position, which I would argue just is what the Bible assumes through and through. But realism’s truth doesn’t depend on Plato. After Plato, his pupil, Aristotle, departed from his teacher’s extreme realism—where the universal is radically separated from the particular, i.e. in the world of the forms (and this did lead to Gnosticism). Instead, Aristotle thought of the universal, the essence, or the form as being formally joined with the particulars themselves, such that we come into contact with the universal through the particular, e.g. by means of sense perception. For Plato, the essence of a thing was in heaven, not in the thing. Aristotle saw this as a problem. If the essences of things are in heaven (the world of the forms), then we wouldn’t be able to know what any one particular thing is in itself. We’d all have to be agnostics concerning the true identity of the most basic things around us. Bridging the gulf between the universal and the particular was Aristotle’s homework.

Aristotle, contra Plato, believed a substance (a particular thing) obtained whenever form actualized matter. And for this reason, the form of a thing and the thing are inseparably joined. This is opposite both Docetism and the later Gnosticism.

So, there are two players which heavily influence the general thought patterns of people living at the dawn of the New Covenant era. To give you an idea of how influential this language was and is, the categories found in realism, especially moderate realism, are absolutely essential in the systematic orthodox understanding of the doctrine of the Trinity and the incarnation of the Son of God. In fact, to deny the universal and the particular as categories altogether would be to utterly destroy our ability to articulate the doctrine of the Trinity in any sensible fashion, i.e. one divine essence subsisting in three distinct relations. To deny the universal (unity) and the particular (plurality) as categories altogether is not only to reject common experience, but to also reject any hope for making sense of what the Scriptures teach.

So, is the “universal church” a synthesis between heathen metaphysics and Christian ecclesiology? Not any more than the terms we use to speak of the Trinity or the incarnation (homoousioshypostasis, etc.) are adaptations of heathen philosophical terminology. If the doctrine of the universal church is heathen on the basis of its appropriation of the category “universal,” then all of Christian prolegomena, theology proper, and Christology are amalgamations of heathen and Christian thought. But this is not so! All truth is God’s truth. Thus, if the categories universal and particular are true, then they are not true because of Plato or Aristotle, they are true because of the one true God who has made Himself known through what has been made (Rom. 1:18-20).

The doctrine of the universal church, while perhaps easier to articulate with creaturely categories like “universal” is not original, not even in part, to Plato. Linguistically, it redeems Aristotle’s correct observation that the form and particular are joined. For this reason, we should understand the universal church not as a visible institution on earth, but a universal which instantiates in distinct local assemblies. This is especially apparent in Hebrews 12:22-23, when it says—

But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, 23 to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect… 

As much as those who deny the present existence of the universal (general) church, gathering, assembly by relegating this text to a future-only state of affairs, we need only follow the verbs, i.e. “you have come,” is in the perfect tense. This is very much a present reality, though not yet consummately visible to us. It’s an already/not yet kind of thing: “For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him (Heb. 2:8).”

To conclude, if there be any doubts concerning the appropriation of terminology used in the heathen world for the sake of theological articulation, then I would invite you to consider the fact that the whole of Scripture appropriates preexistent human language which would have been interchangeably used in heathen or pagan culture. This is true in both Old and New Testaments. But this doesn’t mean the Bible depends on heathen culture to do what it does. It means God uses familiar language in order to break into His world through special revelation, which we can only understand if it’s put in our terms. And God, far from leaving the language in its pagan context, actually redeems it and un-perverts it, as it were. To deny the validity of terms on the basis of heathen use would be to invalidate all 66 books of the canon.

It is well known that the term elohim was a term used to denote pagan “deities.” Even the Bible itself does this (Ps. 82:1; 86:8). Scripture redeems that term and applies it to the one true God. The method of the Bible is not to flee from language just because it has been perverted through pagan use. The method of the Bible is to redeem good words. Paul in Colossians 2:3, says it is Christ, “in whom are hidden all the treasures of wisdom and knowledge.” If one were to read Cicero’s De Finibus, which precedes Paul by about 100 years, they would find this very same phrase. Yet, while Cicero says, “all wisdom and knowledge are hidden in moral virtue (para.),” Paul, who was apparently familiar with Cicero, redeems that phrase by telling us all knowledge and wisdom are hidden in Christ, who is Himself the very perfection of virtue. It would have made a strong appeal to the Colossian Christians at that time. Obviously, Paul appropriates heathen terminology in Acts 17 during his Mars’ Hill discourse. We should be careful about anathematizing words and concepts used in the heathen world simply because they were used in the heathen world. In doing so, we might throw the truth-baby out with the bad heathen bathwater.

Finally, we have to understand that Jesus was not fearful of the leper. Why was this so? Because Jesus was not corrupted by the leper, the leper was purified by Jesus. When we escape terms simply because they’ve been perverted by pagans, we refuse to put this principle into practice. Gratia naturam perficit; grace perfects nature. Nature does not corrupt grace.

Landmarkism & Why I Do Not Subscribe

Landmarkism & Why I Do Not Subscribe

This article is a response to Landmarkism. The tone is irenic. I am indebted to men who espouse Landmarkism for much doctrinal fellowship, friendship, and sound counsel.

Landmarkism is an ecclesiological (doctrine of the church) position. Landmarkers typically hold two key distinctives: (1) the Baptist church is the only true church; (2) there is no such thing as a universal church. Period.

It appeared in the 19th century under the influence of well-intentioned men like James Robinson Graves, Ben Bogard, and Amos Cooper Dayton. It was largely in response to the downgrade, which reached a boiling point in the 19th century. Some historians allege it was the downgrade that contributed to Charles Spurgeon’s ill-health, and ultimately, his premature death! The downgrade consisted of many compromises in Christian orthodoxy, and it transcended denominational lines. One of the central doctrines at stake was the inerrancy of the Bible. Both conservative Baptists and Presbyterians combated the threat of a Schleiermachian-influenced liberalism.

In my opinion, Landmarkism sought to retreat, rather than combat, liberalism by claiming exclusive ecclesiological rights for Baptist churches… without much argument. A denial of the universal church only ensured that no one, except Baptist congregations, could rightfully think of themselves as “the church.” Consequently, rather than dousing the already agitated theological landscape through careful theological thought and skillful polemics, Landmarkism opened yet another front in the war already plaguing evangelicals. Graves was disciplined out of his Baptist church for being schismatic, and Dayton was forced to resign from the Bible Board.

Despite the good intentions behind this position, I cannot endorse it in good conscience. For more on Landmarkism, see my video here:

 

In this brief article, I would like to present various problems/obstacles Landmarkism encounters. Below are three glaring issues I see in the movement, which I perceive to be insurmountable:

It Cannot Account for General Uses of the Term Ekklesia (Church) In Scripture

In Ephesians 5:25-27, Paul says, “Husbands, love your wives, just as Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.” 

What is the church? To say, “the church, in this context, really means the local church only,” is to forfeit the plain meaning of the words.

There must be one bride of Christ. Our Lord, after all, is not an adulterer! Therefore, this church must be one. Landmarkers may respond, “The bride is eschatological, or future, to us, but not present (cf. Rev. 19; 21).” While this is a positive departure from the original position, since it at least grants a universal church (albeit future only), it cannot account for the language of Ephesians 5:26, “that He might sanctify and cleanse her with the washing of water by the word.” The bride cannot be future only, since Christ washes and cleanses her in the here and now.

If Consistently Held, It Ends In Admitting Satan Prevails Upon Christ’s Church Frequently

In Matthew 16:18, Jesus says, “And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.” Local churches close their doors all the time. Oftentimes, it’s because sin has prevailed upon the congregation in some way. Either the congregation divides over doctrine, or cultural practice, or it slides into apostasy. This is precisely what Christ said would not happen to His church.

There needs to be a category preceding the local church which can help account for this seeming discontinuity between the one infallibly victorious church on the one hand and failing local churches on the other, and I believe that category is given to us here in Matthew 16 and in Ephesians 5, which is nothing short of the general assembly (cf. Hebrews 12). Landmarkism removes this category from ecclesiology and so cannot account for failing local churches in light of Jesus’ promise.

What About Christians Who Do Not Belong to a Baptist Church?

Landmarkers will frequently admit there can be Christians who are not part of the Baptist church, which, remember, is local only. But if we return to Ephesians 5:25, we see that the very object of Christ’s atoning work is the church, “Husbands, love your wives, just as Christ also loved the church and gave Himself for her…” If the only church is the local church, then Ephesians 5:25 is telling a half truth. Either Christ died for His church and then some (indefinite atonement, not in the text), or He died exclusively for His church (what the text expressly declares). If the former is true, then limited atonement is false (1 Pet. 5:13; 2 Jn. 1; Is. 45:4). If the latter is true then the church cannot be local only. There are, after all, saints who no longer worship in local churches, i.e. those in heaven.

Conclusion

Now, I do not want to be misunderstood here. I fall in line with mainline Particular Baptist orthodoxy on this locus of theology, namely, that while there is a catholic or universal church, it is most certainly not a visible institution as Rome perceives it to be (cf. 2LBCF, 26.1; Savoy 26.1). Rome, contrary to its name, is not catholic at all, but is apostate. To understand the universal church as a present, visible institution on earth is a fatal ecclesiological error, and it has led to the mistake of sacral society-like establishment of church-state governments.

I also want to be very clear about my personal policy on ecumenism. Landmarkism is not the only way to avoid inviting Presbyterians or liberal Lutherans from taking over my church’s pulpit! I have confessional standards which serve as a kind of rubric for who and who I would not allow into the pulpit at the church I’m blessed to serve. Remaining doctrinally pure by no means requires we deny the existence of Christ’s one bride which has a present subsistence, albeit not a visible institution.

I hope this helps to parse my own thoughts on this issue. I want to again reassert my gracious tone and hearty love for those who would disagree with the preceding content. I personally do not see this particular issue as a test of fellowship. Ut ferrum ferro acuite. May iron sharpen iron.

John Lightfoot on Circumcision as a Seal (Romans 4:11)

John Lightfoot on Circumcision as a Seal (Romans 4:11)

This is part 1 of a series on baptism I’ve been writing.

John Lightfoot was a 17th century paedobaptist theologian. He was a member of the Westminster Assembly and vice chancellor of Cambridge. He is especially known for his rabbinic scholarship, the capstone of which was his work Horae Hebrai, or A Commentary on the New Testament from the Talmud and Hebraica.

He played a role in the Particular Baptist’s own defense of credobaptism. He wasn’t the only paedobaptist resource the Baptists would appeal to. John Owen was another. There were several key angles in the disagreements between credobaptists and paedobaptists, but at least one worth mentioning with respect to Lightfoot. The Particular Baptists rejected fleshly circumcision is a sacramental seal of the covenant of grace under the old testament. Conversely, paedobaptists, seeking to preserve the unity or continuity between old and new covenants, saw the old covenant as an administration of the covenant of grace. For them, this meant that circumcision, being a sign of the old covenant, simultaneously served as a sign and seal of membership in the covenant of grace (Rom. 4:11).

However, the Particular Baptists saw a substantive difference between the Abrahamic covenant of circumcision and the covenant of grace. While fleshly circumcision was a condition (Gen. 17:14) and sign of old covenant membership, it was not a sign and seal of membership in the covenant of grace. For the Particular Baptists, those two covenants were/are actually and truly two distinct covenants. In their appendix on baptism, which should be placed at the back of the 1677/89 Confession, they say:

If our brethren do suppose baptism to be the seal of the covenant which God makes with every believer (of which the Scriptures are altogether silent) it is not our concern to contend with them herein; yet we conceive the seal of that covenant is the indwelling of the Spirit of Christ in the particular and individual persons in whom He resides, and nothing else… 

In demonstration of their catholicity on this point, they would often appeal to paedobaptists who believed something similar, a la Owen and Lightfoot. In the above mentioned appendix, they quote Lightfoot at length in response to the paedobaptist argument from Romans 4:11. Below, I have transcribed verbatim what they reproduced from Lightfoot in the Confession’s appendix—

Circumcision is nothing, if we respect the time, for now it was without use, that end of it being especially fulfilled; for which it had been instituted: this end the Apostle declares in these words, Romans 4:11 σφραγῖδα etc. But I fear that by most translations they are not sufficiently suited to the end of circumcision, and the scope of the Apostle whilst something of their own is by them inserted.

… 

Other versions are to the same purpose; as if circumcision was given to Abraham for a Seal of that righteousness which he has being yet uncircumcised, which we will not deny to be in some sense true, but we believe that circumcision had chiefly a far different respect.

 

Give me leave thus to render the words; And he received the sign of circumcision, a seal of the Righteousness of Faith, which was to be in the uncircumcision, Which was to be (I say) not which had been, not that which Abraham had whilst he was yet uncircumcised; but that which his uncircumcised seed should have, that is the Gentiles, who in time to come should imitate the faith of Abraham.

 

Now consider well on what occasion circumcision was instituted unto Abraham, setting before thine eyes the history thereof, Genesis 17.

 

This promise is first made unto him, Thou shalt be the Father of many nations (in what sense the Apostle explaineth in that chapter) and then there is subjoined a double seal for the confirmation of the thing, to wit, the change of the name Abram into Abraham, and the institution of circumcision. v. 4. Behold as for me, my Covenant is with thee, and thou shalt be the Father of many Nations. Wherefore was his name called Abraham? for the sealing of this promise. Thou shalt be the Father of many Nations. And wherefore was circumcision instituted to him? For the sealing of the same promise. Thou shalt be the Father of many Nations. So that this is the sense of the Apostle; most agreeable to the institution of circumcision; he received the sign of circumcision, a seal of the Righteousness of Faith which in time to come the uncircumcision (for the Gentiles) should have and obtain.

 

Abraham had a twofold seed, natural, of the Jews; and faithful, of the believing Gentiles: his natural seed was signed with the sign of circumcision, first indeed for the distinguishing of them from all other Nations whilst they as yet were not the seed of Abraham, but especially for the memorial of the justification of the Gentiles by faith, when at length they should become his seed. Therefore circumcision was of right to cease, when the Gentiles were brought in to the faith, forasmuch as then it had obtained its last and chief end, & thenceforth circumcision is nothing.

Baptist Orthodoxy, Creedal Christianity, & Catholicity

Baptist Orthodoxy, Creedal Christianity, & Catholicity

The excuses for deriding Baptists are legion. The London Baptists of the 17th century were assailed by Prebyterian paedobaptists for being Anabaptistic, or for supposedly believing that rebaptism was necessary, contrary to several instances of clarification. The derision received by those Baptists, who had quite well crossed their t’s and dotted their i’s theologically speaking, was not deserved for several reasons, one of which was the overabundance of clarification the paedobaptists received throughout their correspondence with the London Baptists: That they were, in fact, not Anabaptists, despite some obvious similarities.

Over the last one-hundred years or so, criticism of the Baptist tradition has shifted away from sacramentology toward a more general ecclesiological criticism, not altogether unrelated to the regulative principle of worship (RPW). It is no secret that Baptist churches, especially in the United States, have become laughing stocks in the eyes of serious alt-traditional laypersons and theologians alike. The reasoning for this ranges from the arbitrary implementation of “programming” to female Sunday School teachers to ordination of female “pastors” and, perhaps the eldest criticism of these last hundred years—a tendency to privatize the interpretation of the Scripture thereby neutering catholicity and openly rejecting creedal theology of any sort. And while the latter has most certainly informed the former aberrations of Baptist practice in America, it exists in sleeper cells within the most conservative circles of Baptists, from the Reformed Baptists to the independent fundamentalists to the Landmarkian tradition of Baptistic thought (all of these may overlap in various ways, FYI). To be clear, I’m not blanketing these groups, but only saying the rejection of creedal Christianity does lurk in all of them, either explicitly or implicitly, as assumptions.

It is the rejection of catholicity and the accompanying anti-creedalistic, “my only creed is the Bible,” mentality that serves as contemporary modern-day laughing stock material for serious theologians from other theological traditions, from Presbyterianism to Anglicanism to Lutheranism.

A Qualifier

Now, I couldn’t care less what individual Presbyterians and Lutherans think about my tradition, nor do I mind the jesting (sometimes, it’s even fun). But the fact is, some of them do make a valid point about the practical behavior of Baptist churches today. Baptists are even pointing this out about themselves, e.g. Drs. Craig Carter, Matthew Barrett, James Dolezal, et al. As a Baptist, I myself can say that there are conservative and liberal Baptists whom fail to obey the Apostle when he writes, “But God composed the body, having given greater honor to that part which lacks it, that there should be no schism in the body, but that the members should have the same care for one another (1 Cor. 12:24-25).” Nor do they follow in the creedal tradition of the Apostles. Nor do they take care to follow the implications of the Apostle Peter’s words, “no prophecy of Scripture is of any private interpretation (2 Pet. 1:20).”

I will elaborate below on some of these observations, but there is a fundamental concept lacking in the general Baptist milieu, and that is the concept of orthodoxy and what makes the orthodox, well, orthodox. Our 17th century forerunners understood orthodoxy and the resulting catholicity very well. One of the several goals of the Second London Confession was to demonstrate a measure of catholicity between the Particular Baptists and their paedobaptist brethren.

A final qualification: When I mention fundamentalism henceforth, I am not referring to the very needful late 19th to early 20th century fundamentalist push-back against liberalism. The Princeton fundamentalists, for example, were good, theologically astute men. And there were Baptists in their ranks from C. H. Spurgeon to B. H. Carroll as well. Also, I am not referring to the fundamental articles of the Christian faith. In terms of holding to essential Christian teaching, every Christian ought to be a “fundamentalist.” I am instead referring to the independent Baptist fundamentalism of the 50s and 60s, which began with good intentions. But because of their theological pre-commitments (or lack thereof), that movement has ended in a gross confusion of law and gospel. Much of its preaching does not consider the text of Scripture, but (ironically) man’s opinion about what Scripture says—and this has a lot to do with the error(s) to be discussed below.

The Intention of the 2LBCF Framers

If you purchase and read the reprint of the confession and catechism from Solid Ground Christian Books, you will find a preamble titled, ‘To the Judicious and Impartial Reader.’ It is in this originally included document that the framers of the confession make known their intentions. They say, “We did… conclude it best to follow their example in making use of the very same words with them both in these articles (which are very many) wherein our faith and doctrine are the same with theirs.”

There is a running joke in theological circles, and with many online, about the plagiarism of the Second London Confession, which is only a revision of the Savoy Declaration and the Westminster Confession of Faith. We Baptists, unapologetically, copied the confessions of the independent congregationalists and the Presbyterians. But it wasn’t because we were trying to be funny or intentionally unoriginal (well, maybe the second thing a little), it was because we were trying to maintain catholicity. Their further explanation makes this clear when they clarify their method, which was “to manifest our consent with both [documents] in all the fundamental articles of the Christian religion, as also with many others whose orthodox Confessions have been published to the world on the behalf of the Protestants in diverse nations and cities.”

Most of the Second London merely repeats (in substance) what the Savoy and Westminster say. There are obvious differences in the chapters on the church and baptism. And there is some practical illumination added which did not exist in the other two. Yet, I would venture to say that what defines (but does not determine, a function which belongs to Scripture alone) Particular Baptist orthodoxy is the Second London Baptist Confession of Faith (1677/89).

The Modern Baptist Rejection of Confessions and Creedal Statements

“No creed but the Bible” is a popular sentiment among Baptists. I will first demonstrate how this statement is, on its face, illogical and objectively false. Secondly, I will examine the claim in light of the Baptist orthodoxy of the 17th century. Thirdly, I will attempt to show how, “No creed but the Bible,” leads to things like unfettered church programming, bad doctrine, female ordination, and the contemporary influx of cultural Marxist thinking we now deal with today (not to mention all the LGBTQ stuff).

First, the claim, “there is no creed but the Bible,” is irrational. That statement alone is a creedal statement which is not found in the Bible. To say, “there is no creed but the Bible,” is to adopt a creed and thus become the very thing the statement is supposed to avoid in the first place. It’s self-refuting.

Second, our Baptist forerunners did not speak in terms of “no creed but the Bible.” A diligent student will not be able to find that kind of language in extant Baptist literature preceding the last 100-150 years. It is easy to find, however, the authoritative subjection of councils and creeds to Scripture in Baptist thought, “The supreme judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined… can be no other but the Holy Scripture delivered by the Spirit (2LBCF, 1.10).” But this is hardly a Baptist distinctive. This same paragraph is found in the Westminster Confession and the Savoy Declaration, neither of which were Baptist. I do not know any Christian, excluding Roman Catholics and Eastern Orthodox, who would deny this statement. The highest churches in Protestantism from Anglicanism to Lutheranism agree with this. Yet, all of those traditions are creedal. I will explain below what it means to be creedal in connection to the meaning of catholicity (little “c”) below.

Third, “no creed but the Bible” has made provision for what the Apostle Peter denounces as private interpretation. This has led to an utter neglect of creedal Christianity and catholic doctrine. It has made the individual mind the supreme judge of interpretive decisions. Essentially, Baptists have entered into a vacuum of theological thought. And they get to determine how to fill that vacuum. Sometimes, by God’s grace, they turn out okay (usually by relying on creeds and confessions, but not overtly admitting they do so). But other times, they end up forcing one of their members to shut down a business for legalistic reasons, or they come up with clinically insane doctrine that would make a 17th century Baptist vomit all over the London cobblestone sidewalks.

The fruit of “no creed but the Bible” is a downplaying and broadening of confessional statements, i.e. the BFM, 2000 in concert with the corrupt cooperative program; and an outright rejection of any kind of human accountability or authority, i.e. Beth Moore fighting her heart out for “women pastors,” regardless of the counsel she’s received or the historical orthodoxy of her own professed Baptist tradition. “No creed but the Bible” has brought about some pretty rotten fruit, from Billy Graham to the “Jesus Movement” of the 1960s and 70s, and the subsequent empire of Chuck Smith’s Calvary Chapel enterprise. It’s brought about charismania, rampant hypocrisy, and the church growth movement. It’s birthed forth rock concerts in church services and “digital church.” And of course, the emergent church of the 90s and early 2000s is another offspring of “no creed but the Bible,” or at least the principle sentiment behind it. All this considered, either Baptists spawned Pentecostalism, or Pentecostalism has influenced modern Baptists. It’s a “chicken/egg” conundrum that some historian somewhere will probably one day solve.

Creedal Christianity & Catholicity

Creedalism and catholicity are everywhere either asserted or exemplified in the Bible. For example, Paul recites a creed in 1 Corinthians 15:3-7—

For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures, and that He was seen by Cephas, then by the twelve. After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. After that He was seen by James, then by all the apostles.

There are those, of course, who deny the creedal nature of this statement. But there are several reasons leading one to conclude, beyond all doubt, that these verses indeed included an early creed which predated Paul’s ministry. The words for received and delivered refer to receiving traditions from elders and passing them on to others. For more reading on the creedal nature of this passage, visit this link.

Paul passes on a creedal statement to Timothy in 1 Timothy 3:16 which he calls “the mystery of godliness,” something equated to the gospel itself elsewhere. This text was no doubt something easily committed to memory, a summary of the essential faith, “God was manifest in the flesh, Justified in the Spirit, Seen by angels, Preached among the Gentiles, Believed on in the world, Received up in glory.”

The response, of course, is that these creeds are inspired by God whereas the Nicene or the Apostles’ Creeds are not. This is true, but this does nothing but make these creeds infallible. It does not forbid us from making creeds in like manner anymore than the existence of Psalms or the epistle to the Hebrews prevents us from singing hymns or preaching sermons. In fact, it sets an infallible, authoritative precedent for the construction of creeds and confessions of faith, and actually obligates the church to follow the same method in point of practice. This just is the biblical way.

These creeds are to be used as a tool to maintain catholicity. I have to be careful here because the word catholic is often associated with Roman Catholicism. However, Rome does not own that term, nor do they have sole rights to its meaning. In fact, the term was used long before Rome was what it is today. In the Nicene Creed, we read, “ We believe in one holy catholic and apostolic church.” And when this creed was framed, Roman Catholicism in no wise looked how it looks now. Balthasar Hubmaier, an Anabaptist leader in the 15th and 16th century, calls it “the universal church.” Interestingly enough, he goes on to exposit the doctrine of the universal church from the Nicene Creed (cf. Hubmaier, Catechism). Thus, the creedal expression and the concept of catholicity are consistent themes throughout Christian orthodoxy, even being found in the Anabaptists—who some consider to be fringe Baptists.

Modern Baptists have gotten away from all of this, whether it be the modern fundamentalists or the more liberalized and contemporary sectors of the SBC. Both extremes share one thing: a “no creed but the Bible” mindset. It’s “them and their Bibles” and there is no accountability for their interpretation, their application, or their teaching on the Scripture. There is no fundamental meaningful doctrinal standard for modern Baptists, and that’s why “Baptists” are all over the board in these recent days. The term “Baptist” has nearly lost all meaning.

I propose that the solution is a return to creedal and catholic Christianity, in the same spirit with which our Baptist forefathers penned the Second London Confession of Faith. It is pretty bad when Anabaptists, who are often considered fringe Baptists by many serious theological thinkers, are more orthodox than most modern Baptists. And if I had a decision to make between most modern SBC or “fundamentalist” churches on the one hand, and Hubmaier’s church in the 16th century on the other, I’d probably be going to Hubmaier’s church where at least I can be sure historical, creedal and catholic Christianity is taken seriously.

On Tradition & Innovation (traditum & nuovo modo)

On Tradition & Innovation (traditum & nuovo modo)

In reaction to the communist attack on American values, including some within the evangelical mainstream, some Christians have sought to anchor their societal and religious identity in something older than the now. This is not a new trend, by any means. The struggle between the old and the new existed for first century Jewish Christians, and it was a constant balancing act among the heathens of the Roman empire. The traditionalist Romans, which for many centuries were the majority, sought to preserve the oldness of the empire—their religion, their ritual, their military strength, their code of ethics, and their philosophical underpinnings, etc.

The New Testament church, as it began to spill over the boundaries of Judea, was quickly recognized as something new and unfamiliar. The two universal Roman persecutions under Decian and then Diocletian were not so much interested in squelching Christianity for personal reasons, but for the sake of preserving the empire and its traditional ways. Older was better; anything new must be extinguished or exiled.

The principle convictions of the Roman empire was not at all wrong. There was nothing wrong with wanting to preserve what they loved, or what made Rome Rome. In fact, every empire has done this, to one extent or another, through world history. Every empire has to do it if it wants to survive. What made it wrong was, perhaps, their approach and their reasoning. They were, after all, rejecting the true God in favor of idols. And in doing so, they went to war with the very kingdom of God.

Why do I recount the church’s early history? 

People in many areas of the country are tired of newness. Newness, ironically, is getting old. And the reason it is getting old is because it’s not newness itself that is wrong, but the nature of the newness. This newness has brought us all sorts of garbage—from abortion, to pornography, to a rejection of basic reality through foolish, relativistic sophistry. It has gutted academia of all honorable clout, and it is actively pursuing the hearts and minds of our youth. Entitlement is the anthem, the “noble” cause, newness has brought us in these recent years. The concept of Critical Race Theory and the outflowing social justice and reparations has been the latest vehicle by which the new communists have tried to actually affect, you guessed it, communism.

We’re tired of it. Christians are tired of it. Husbands are tired of it. Fathers are tired of it. Wives and mothers are sick of it. The Patriarchy is bending the shackles placed upon it by the K-12 indoctrination system, and reaching back in time to recover its ancestors’ ways.

This is a very good thing.

Yet, There’s a Twist

As desirable as it is to recover the doctrine of the past, we have to make sure we do so circumspectly and intelligently. There is a right and a wrong way to utilize history. Sometimes, the beauty of history, with all its warts, tempts us to adopt all of its ways regardless of reasons. We often try to appropriate history in our own lives for no other reason aside from, “It’s history!”

Tradition is history put to the test. It is history experimentally tried in contemporary life. For example, Christian doctrine is referred to as tradition (2 Thess. 2:15). Traditions can be beliefs, rituals, or other kinds of customs. But they are traditions, not because they were recently invented, but because these beliefs, rituals, and customs have been passed down. They are historical inasmuch as they come from the past.

It should be no mystery that at least some traditions are bad traditions. The Scripture makes this plain when it says, “Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ (Col. 2:8).” The tapestry of history is woven together with light and dark threads and gives way to images of glory and nightmares of terror. Tradition is covering yourself, as for warmth, with one piece of that tapestry or another. Which historical doctrine or practice will you apply to your life? Sometimes, the question comes to us in this form: Which historical doctrine or practice will you keep and maintain? The second question assumes a very important fact, that we are all born into a traditional context. We’re already pre-covered with one part or other of the tapestry of history, good or bad, either warts or porcelain skin.

Tradition, therefore, isn’t some smorgasbord of truth, exclusively considered. It is a buffet of good and bad foods. And the individual, in concert with other individuals, either within the church or within a civil society, i.e. nation, must discern which traditions are healthy and which are rotten. Adults, especially Christians, often choose to adopt traditions they come into contact with through theological literature, videos, or personal relationships at school or church. They receive traditions, or should receive them, after some process of analysis, the end of which is to discern good from evil, falsehood from truth. 

Unfortunately, when Christians receive new traditions, it’s often because they are attracted to them for reasons which may or may not justify their beliefs. For example, if a Protestant jumps to Roman Catholicism because they like the smell of the incense and cathedrals, they’ve not justified their move because, in addition to smells and bells, they’ve also adopted an entirely new (to them) theological system.

There is also the issue of those who are generally unable to discern right traditions from wrong ones. Young children do not reason through, nor do they empirically verify everything their parents teach them. But this is because children are under the tutelage of their parents for a reason, i.e. to train them up in the way they should go (Prov. 22:6). And though it may not fall on the child to discern tradition at that particular stage of life, it most certainly is up to his or her father. If a father educates his family in bad tradition, not only will he not train the child up in the way it should go, but he will actively lead them astray—a scenario to which we might apply Mark 9:42, “But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.”

There are, thus, good and bad traditions concerning which we are responsible for discerning according to objective ethical and aesthetical truth.

The New Nationalism & the Rejection of Conscience

Because of the above, I’m dumbfounded there are some who do not believe tradition, family or otherwise, should be subject to personal or individual inquiry. A set of particular traditions just are good. And, naturally, the traditions of which we speak are usually thought of in terms of nation or country of origin. Traditions are good, the nation in which they were formed is good. There is no reason, per se, as to why these things are good. But in order for such and such nation to survive and thrive, and in order for the people who practice such traditions to continue on, these traditions must be engaged and protected. Note here we are not talking about tradition as a good, universal idea or form. We are talking about specific traditions developed over time along certain ethnic or national lines. I will touch on the goodness of tradition as a general concept or universal below.

This view of inherently good particular or national traditions has led to what some might call extreme nationalism. Nationalism is not a bad thing in itself. In fact, there is a kind of nationalism necessary for all people to espouse. What extreme nationalism does, however, is it divorces reason from the ethics of national and familial tradition. Particular, man-made tradition just is good. To question it is wrong. Why would it be wrong to question a given national or familial tradition? Because of the fifth commandment, “Honor your father and your mother, that your days may be long upon the land which the LORD your God is giving you (Ex. 20:12).” But how does this blanket application of the fifth commandment square with what Scripture says elsewhere? In Luke 11:48, Jesus chides the religious elite (traditionalists) for approving of and even following in bad traditions passed down from their ancestors: “In fact, you bear witness that you approve the deeds of your fathers; for they indeed killed them, and you build their tombs.”

Extreme nationalism neuters human reason and dashes to pieces the judgment of conscience, the very faculties responsible for distinguishing man from beast, and instead demands that he accept tradition apart from discerning its truth or goodness. All of this leads to irrationalism. For example, when asked whether or not he is Christian or pagan (because of mixed signals on his website), the author of an extreme nationalist blog and meme gallery, Europa Invicta, responds—

Neither one nor the other, and both at the same time! I received a Christian education, yet I don’t believe in God as Christians imagine him to be, though I am not a heathen either. However, I have a lot of affection for both traditions because there is so much cultural heritage in Europe thanks to previous generations of Christians as well as the vision that neo-Pagans have for the world and human relations. Let us say that here, too, I try to celebrate our respective legacies to transcend them in a positive common vision.

Interestingly, while he readily accepts pluralism with regard to religion (which consequently spawns and shapes tradition and culture), this is not the case with skin color, ethnicity, or nationality. The site features several memes depicting white people, with different colored hair, which read, “We have all the diversity we need.” But what more can be expected when traditions are chosen, not for any objective moral reason, but in terms of preference, and then made arbitrarily exclusive of other people?

This doesn’t mean, of course, that it is wrong to have a kind of hereditary and cultural pride. But when those things are seen as substantial identifiers of human persons, national identity becomes more preferable, desirable, and indeed more obligatory than truth itself. In the case of Europa Invicta, the intellectual tradition of Christianity specifically is rejected in favor of pluralism (Christ is not God in a pantheon of other gods). But, according to the traditionalist who assumes the finality of tradition, this is perfectly acceptable because, again, traditions are the finibus (ends) of mankind, not truth. And if these traditions are identified with truth itself, then they must displace their contraries, among which would be Jesus Christ, who repeatedly chides the traditions of men in favor of the superior will of His Father.

An Overreaction to Tradition

Some, having more favor for the nuovo modo (new way) than the paths of old, banish tradition, almost indiscriminately, to the dark, cobby halls of antiquity. There is a tug-o-war between the old and the new. But this actually need not happen if we are to understand tradition and innovation as two distinct genera, both of which are inherently good. Bad traditions or innovations would degrade from the goodness of either. So, for example, aspirin may be a good innovation, but methamphetamines intended for human consumption are not. 

Aristotle helpfully innovated on Plato in some very important ways. But nominalism and subjectivism threaten to undo both. Innovation (progress) is good, but there are those things which actually threaten and diminish true innovation, or perversions of it, which are not truly innovative at all but evils under the guise of progress, e.g. the leftist notion of “progress” isn’t progress at all.

Tradition is also inherently good, but there are bad habits and false religions, often called traditions, which erode the truth and goodness of true tradition. For example, religion is a good expressed through tradition, but what if the religion is pagan idolatry? To the extent it fails to be a good and true religion, it is evil. And to the extent it is evil, it fails to be a good tradition. This privation in the goodness of tradition, which too often plagues society, is often referred to in a positive way as “bad tradition.” But ontologically, bad tradition is nothing more than a privation of the good. And good tradition is but the application of goodness and truth in human belief and practice.

Furthermore, those who favor innovation to the detriment of tradition fail to observe that without tradition there can be no favorable or good innovation, or at least we cannot know whether or not an innovation is good without tradition. This is because the principle of innovation always lives in the past. An innovation either seeks to improve upon some pre-existent thing. Or, it operates upon the foundation of some pre-existent thing. The past is the reference point for innovation. For example, Da Vinci dabbled in the dream of flight. But flight was only significant to Da Vinci because of some pre-existent thing, i.e. human travel. Flight would have been an improvement on human travel and indeed has been, but it also would have operated upon principles discovered and applied far beforehand, making tradition necessary to Da Vinci’s innovative aspirations.

So, to respond to bad tradition by favoring innovation over tradition altogether is to misunderstand the metaphysics of either. They are really two sides of the same coin when both are understood as mutual goods, either of which may be perverted through sin.

Conclusion

Tradition and innovation are good things with bad imposters. We cannot ignore the reality of corrupt or perverse traditions, of which we must be discerning. Neither, however, can we cast tradition (sic et simpliciter) aside in favor of innovation, for two reasons—(1) because that’s impossible, as shown above, to do so; and (2) it would be to forego the good, beautiful, and true, which tradition is inasmuch as it exists. Likewise, neither can we dispose of the innovative in favor of tradition. For traditions are not immutable, nor do they transcend development. They themselves are developments or innovations in terms of their particularity and originality, of our knowledge of them, and of our eruditeness in skillfully applying them.