Christianity and Cynicism: Nonconformity, Dissent, and Defacing the Coin

Historians have long debated the relationship between the Cynics and early Christianity. There are some striking similarities to be found in the lives of the Cynics who emerged in the context of Classical Greece, a few hundred years before Christ - so much so, that some believe Christ may have been influenced by them.

The likeness is superficial. The Cynics rested their thought on a different epistemological basis and their ethics were also different - and yet similar enough at times to generate a lot of discussion. For those wishing to make direct comparisons or find some trace of lineage, it's a dead end. That said, the similarities can be striking and nevertheless generate some interesting reflection. The Cynics raise issues in terms of ethics and society that the Church can benefit from. And this is not something new or something that emerged in this era of comparative religious studies.

Melia and The Waldenses (II)

Many of the doctrinal points Melia wishes to make (which he does by means of collating numerous quotations and references) are troublesome to the type of Protestant history one encounters with someone like JA Wylie. Melia wants to show how Catholic the Waldenses were and thus drive a wedge betwixt the group as they appeared in history and the romanticised narratives of later historians.

And yet for someone like myself who argues the First Reformation was essentially different on many key points than the Magisterial Reformation, these claims made by Melia are not troubling in the least.

Melia and The Waldenses (I)

The Origin, Persecutions, and Doctrines of The Waldenses by Pius Melia. The original was published in 1870. The copy I read was a 1978 AMS re-print of James Toovey's 1870 edition published in London.

It's a short book but packed with useful information. The Jesuit theologian pulls no punches. It is his intention to dismantle and deconstruct many of the popular narratives surrounding The Waldenses. The book despite its significant flaws is not without value.

Revisiting Revisiting Constantine

https://proto-protestantism.blogspot.com/2015/03/constantine-defended-and-revisited.html

Recently, I decide to re-read this book and the article I wrote about it in 2015. The book I'm referring to is "Constantine Revisited: Leithart, Yoder, and the Constantinian Debate" edited by John Roth (Wipf and Stock 2013). This book was written in response to Peter Leithart's "Defending Constantine" (IVP Academic 2010).

As I wrote in 2015, the book made many good points against the Leithart thesis, but most of the contributors missed the mark and some don't even belong within its pages.

Sacralist Judaizing and Church Architecture

https://mereorthodoxy.com/church-architecture/

This was another offering at The Aquila Report. A ridiculous article and all the more in that it's being promoted by a Reformed-affiliated website that ostensibly stands on historic and traditional principles such as the Sufficiency of Scripture and the Regulative Principle of Worship.

Chiliasm, Totalitarian Cults, and The Pursuit of the Millennium

After many years I finally found the time to read Norman Cohn's The Pursuit of the Millennium: Revolutionary Millenarians and Mystical Anarchists of the Middle Ages first published in 1957. For all the attention this book has received I was quite disappointed.

Cohn's thesis rests on a cobbled together narrative that confuses popular impulse and superstition with religious conviction. He tries to argue that various utopian and chiliastic movements of the medieval period were the cultural and ideological precursors of twentieth century Nazism and Communism.

The First Reformation and Magisterial Reformation Contrasted

Recovering the First Reformation - Toward a Proto-Protestant Narrative of Church History (IX)

Another way of reviewing and emphasizing the characteristics of the First Reformation and the various proto-Protestant movements is to juxtapose and contrast them with the Magisterial Reformation and the type of Protestantism that it produced. This is seen in two areas – doctrine and ethics. Questions of Biblical authority and general understandings of how doctrine functions were answered differently. And, there were profound differences in how the First and Second Reformations interacted with society, power, wealth and the state. In other words the two movements had radically different concepts of ethics in light of the Scriptures – at which point we will begin.

Waldensian Historiography

Recovering the First Reformation - Toward a Proto-Protestant Narrative of Church History (VIII)

The question of Waldensian placement becomes complicated as they transcend the three epochs we're touching upon – the pre-Schism First Reformation, the post-Schism shift and fragmentation, and finally the Magisterial Reformation.

The First Reformation

Recovering the First Reformation - Toward a Proto-Protestant Narrative of Church History (VI)

Some would date the First Reformation to the era of The Great Schism (1378-1417) when the papacy was split between the Avignon and Rome factions. Lollardy proper (it is argued) arose in England during this period and Czech Hussitism arose immediately after it. The already established Waldensians also flourished during this era and some believe the period represents a first wave of doctrinal protest movements – a case of all of these groups (to varying degrees) appealing to the Scriptures to argue against the developments within Catholicism.

Dissent Before the Gregorian Reform and the Placement of Celtic Christianity

Recovering the First Reformation - Toward a Proto-Protestant Narrative of Church History (V)

The growing apostasy at work in the post-Constantinian period was challenged and it seems clear there was a lasting testimony of extra-Roman and anti-Roman resistance well into the Dark Ages. A dissenting geographic belt (deemed heretical by Rome) would appear cutting across the Pyrenees through Southern France and across the Alps into Northern Italy. With Switzerland serving as a knot, another branch roughly followed the course of the Rhine through Germany and the Low Countries.  

Testimonies of Early Dissent

Recovering the First Reformation - Toward a Proto-Protestant Narrative of Church History (II)

In his Early Christianity series, Nevin goes on to attack figures like Aerius, Jovinian and Vigilantius – all 4^th century dissenters treated by his colleague Philip Schaff in vol. 3 of his History of the Christian Church.

Nevin argues these figures and groups were aberrations and represented no serious opposition to the post-Constantinian changes – but we cannot accept this verdict.

Confessionalism's Embrace of Progressive Theology and Historiography (Part 2)

And when (it must be asked) did the Roman Catholic Church become the Roman Catholic Church?

That is a difficult question indeed and one I've addressed from time to time. There is an answer but it's not straightforward. Recently I've even heard some rather absurd arguments from Confessionally Reformed circles, one history professor (of all things) has tried to argue that the Catholic Church only became 'Roman' at the Council of Trent! Roman Catholicism apparently didn't exist until the mid-16^th century!

Confessionalism's Embrace of Progressive Theology and Historiography (Part 1)

The right side of history. It's a phrase we hear all the time in the news, in lectures and interviews.  The phrase contains the idea that history is moving forward, that it has a destination. In this way it is reminiscent of old Whig histories which one can still find on dusty shelves in used bookstores. Tales of progress, early progress and similar phrasing dominate their titles.

This view of history was also quite common in some of the Church histories of the 19^th century.

Urban Christianity: Chelcicky vs. Keller

Tim Keller is but one among many who argues that Christians ought to live in and focus on the city. It's the centre of culture and the focal point of ideas and activities. If we're to live out the Dominionist ethic (he seems to argue) then the city is the effective place to carry this out.

The Sanctification of Social Conformity: Offering Incense to Caesar and Christian Second-Class Citizenship (Part 2 of 2)

Our criticism of the system is on the one hand an example of shining light in the darkness but primarily our concern is to expose the nature of the system and thus reveal the apostate nature of Christendom which has constructed this system and is still heavily invested in it. As has been said before, lost people are going to engage in such behaviour. It's no great shock. But when professing Christians do it, then it needs to be called out and exposed. This criticism needs to be understood as not anti-state or political. At worst the result of criticism and exposure should be non-participation... which admittedly can threaten the system and the world will certainly find it offensive and accuse us of being 'bad citizens'. But considering that Christians will only ever be a small minority in any given social system, there is no real or existential threat. The state may not view it that way, but it is nevertheless true.

The Sanctification of Social Conformity: Offering Incense to Caesar and Christian Second-Class Citizenship (Part 1 of 2)

In Roman times Christians were excluded from many aspects of society, many occupations, clubs, guilds and other means of fully participating in the social order were all but closed to them.

They often excluded themselves because participation and membership in these organisations meant worshipping Caesar. All too often simple rituals, prayers, libations and other elements of the pagan cult were part of the warp and woof of daily life in these institutions. Christians could not in good conscience participate in even these seemingly harmless, even trite rituals. As a consequence they were decried as anti-social.

Mohler's Sacralist Commentaries

As I've mentioned before Mohler represents just the kind of Christian leader that I am opposed to. This does not mean that there aren't many theological points we find in common. We would ostensibly agree on the basics of the gospel and many a point of historical theology.

The Venetian Refuge

My kids and I were going through a lesson about the rise of Venice and the unique role it played in the Middle Ages...not to mention the outrageous Fourth Crusade. (As if the Crusades weren't already outrageous enough!)

And I was reminded of the brief section in Fox's Book of Martyrs dealing with Venice and the Inquisition of 1542. There are a couple of moving tales. Antonio Ricetti and Francesco Spinola died defending the doctrines of Christ. If you have a copy, give it a read. If you know Christ you will meet them someday.