Recovering Mother Kirk

Rating:
Summary: Looking for the Second Part
Review: There has been a great deal of attention given to the phenomenon of pastors leaving the Protestant fold to join the historic Churches. Motivated by concerns over the triviality of much of what passes for Protestant worship and by an ahistoric and individualistic approach to doctrine, these converts have often sacrificed promising careers in the Protestant ministry for the chance to experience meaningful worship and doctrinal roots stretching beyond the last few centuries. Less noticed, however, is a move among Protestants who, while understanding the motivations of those who left, hold to doctrinal positions expressible only in the Reformation Churches. Rather than sacrifice their beliefs for a richer worship and a more historically rooted theological approach, they have chosen to sound a call to rethink the ideas that have dominated the discussion in Protestantism in the last century and recapture the ideals that fueled the Reformation - including their use of liturgy and their understanding of the historic beliefs of the Christian Faith enshrined in the Creeds.

A major entry in this growing movement is Recovering Mother Kirk by D. G. Hart. The title indicates the attachment to the Presbyterian cause of the author but this should not dissuade others from benefiting from his well reasoned analysis. The ills of the modern Church are not isolated by denominational boundaries and though Hart is primarily concerned with the Reformed tradition, his points can apply (with appropriate adjustments) to others as well.    

Hart begins by noting the neglect that worship has been given in Reformed circles - even by those who are sticklers on Reformed belief and practice. Noting the current trend among Reformed Christians to conform to the theology of Evangelical Protestantism, Hart counters that the Reformed Tradition is better placed among the magisterial Protestants (e.g., Lutherans, Anglicans) and the current state is a marked departure from their heritage. Although Reformed Christianity emphasizes doctrine, cultural transformation, and piety, none of this can properly understood without the context of Reformed worship. The importation of revivalist worship patterns into Reformed settings inevitably causes confusion and a weakening of adherence to Reformed distinctives elsewhere.  
 
The main part of the book consists of essays on five topics (the Church's commission, the contemporary worship scene, offices and ordinances, ecumenism, and the influence of revivalism on Reformed worship). In each section, Hart presents evidence, both historical and theological, supporting his thesis that Reformed Christianity is a "high church" Protestant tradition sidetracked by the importation of ideas foreign to its nature. The chief culprit in this was, according to Hart, the revivalism of the Great Awakenings in their blurring the distinctions between evangelistic outreach and worship. Hart contends this continues to this day with the "church growth" and other modern manifestations of the same confusion over worship.

Hart closely examines historical sources in painting a picture of a Reformed worship centered upon Word and Sacrament. Although it shares many aspects with "high church" liturgical traditions, it is governed by the "regulative principle" of using only that with biblical warrant. Important to this understanding was the development of Reformed liturgies heavily dependent upon Holy Scripture and the singing of the Psalter. The net result is a worship both reverent and austere.

Overall, Hart's presentation is a quite compelling case for the place of the Reformed tradition in the Church. Contrary to what many Reformed Christians have come to believe, he has aligned the Reformed tradition with Lutheranism and Anglicanism rather than the Evangelical mainstream. Like others who hold this view (e.g., Michael S. Horton, Keith A. Mathison), he points to Calvin's high view of the Church and call for a weekly Eucharist as evidence. This is all quite true, but it may not be that simple.

Unlike the Lutheran and Anglican reforms which sought to take existing Catholic beliefs and practices and (however successfully) prune the excesses, the early Reformed began more with their own unique reading of Scripture and constructed a rival system. Under Zwingli and others, the changes took on a highly sectarian nature and splits within the movement appeared almost immediately. The force of Calvin's theology restored more of Catholic order, but some points of his program (e.g., a weekly Eucharist) were never implemented even in Geneva. The proper boundary between Calvin's catholicity and Zwingli's sectarianism has left the Reformed Churches less agreed on doctrine than on attitude. These contradictory visions of the Reformed Faith have left their adherents prone to division and subject to the interpretations of individual Church leaders. 
Indeed, such battle cries as "Reformed, Ever Reforming" illustrate the problem. While on the surface seeking to acknowledge itself in submission to Scriptural authority, this slogan also points to an inherent ecclesial instability. Just as there are high church Reformed Presbyterians with views similar to Hart's own, there are also low church Reformed Baptists who would reject many of his points. The key here is that being Reformed is not merely being Calvinist. In fact, much of what often is labeled "Calvinist" was never advocated by Calvin.

Another issue that can be raised is the application of the regulative principle itself. Although aspects of worship are considered in Holy Scripture, much of it is not explicitly discussed. This is not surprising since much of early Christian worship had already developed a basic form and was not a point of contention in the writing of the New Testament. The restriction to explicitly provided aspects may in fact give us an unbalanced view of the worship of the Apostolic Church. Indeed, the historical research into early Christian worship gives us a picture far different than that implemented by Zwngli, Calvin, et al who were influenced by historical and social currents not relevant in a first century context.   

Yet for those in the high church side of the Reformed faith, Recovering Mother Kirk is a powerful presentation of their beliefs. As a blueprint for what Reformed Christianity should be, this book and other recent releases have identified the movement some call "the Catholic Presbyterians" as one to watch closely. If the Reformed continue their assimilation into the Evangelical mainstream (on the right) and the liberal mainstream (on the left), they at least have been shown another way. Thoughtful Reformed Christians like Hart are now asking the right questions. It will be interesting to see how many other Reformed believers disillusioned by current conditions find in this movement their answer.

Rating:
Summary: Apologia for Mother Kirk
Review: There has been a great deal of attention given to the phenomenon of pastors leaving the Protestant fold to join the historic Churches. Motivated by concerns over the triviality of much of what passes for Protestant worship and by an ahistoric and individualistic approach to doctrine, these converts have often sacrificed promising careers in the Protestant ministry for the chance to experience meaningful worship and doctrinal roots stretching beyond the last few centuries. Less noticed, however, is a move among Protestants who, while understanding the motivations of those who left, hold to doctrinal positions expressible only in the Reformation Churches. Rather than sacrifice their beliefs for a richer worship and a more historically rooted theological approach, they have chosen to sound a call to rethink the ideas that have dominated the discussion in Protestantism in the last century and recapture the ideals that fueled the Reformation - including their use of liturgy and their understanding of the historic beliefs of the Christian Faith enshrined in the Creeds.

A major entry in this growing movement is Recovering Mother Kirk by D. G. Hart. The title indicates the attachment to the Presbyterian cause of the author but this should not dissuade others from benefiting from his well reasoned analysis. The ills of the modern Church are not isolated by denominational boundaries and though Hart is primarily concerned with the Reformed tradition, his points can apply (with appropriate adjustments) to others as well.    

Hart begins by noting the neglect that worship has been given in Reformed circles - even by those who are sticklers on Reformed belief and practice. Noting the current trend among Reformed Christians to conform to the theology of Evangelical Protestantism, Hart counters that the Reformed Tradition is better placed among the magisterial Protestants (e.g., Lutherans, Anglicans) and the current state is a marked departure from their heritage. Although Reformed Christianity emphasizes doctrine, cultural transformation, and piety, none of this can properly understood without the context of Reformed worship. The importation of revivalist worship patterns into Reformed settings inevitably causes confusion and a weakening of adherence to Reformed distinctives elsewhere.  
 
The main part of the book consists of essays on five topics (the Church's commission, the contemporary worship scene, offices and ordinances, ecumenism, and the influence of revivalism on Reformed worship). In each section, Hart presents evidence, both historical and theological, supporting his thesis that Reformed Christianity is a "high church" Protestant tradition sidetracked by the importation of ideas foreign to its nature. The chief culprit in this was, according to Hart, the revivalism of the Great Awakenings in their blurring the distinctions between evangelistic outreach and worship. Hart contends this continues to this day with the "church growth" and other modern manifestations of the same confusion over worship.

Hart closely examines historical sources in painting a picture of a Reformed worship centered upon Word and Sacrament. Although it shares many aspects with "high church" liturgical traditions, it is governed by the "regulative principle" of using only that with biblical warrant. Important to this understanding was the development of Reformed liturgies heavily dependent upon Holy Scripture and the singing of the Psalter. The net result is a worship both reverent and austere.

Overall, Hart's presentation is a quite compelling case for the place of the Reformed tradition in the Church. Contrary to what many Reformed Christians have come to believe, he has aligned the Reformed tradition with Lutheranism and Anglicanism rather than the Evangelical mainstream. Like others who hold this view (e.g., Michael S. Horton, Keith A. Mathison), he points to Calvin's high view of the Church and call for a weekly Eucharist as evidence. This is all quite true, but it may not be that simple.

Unlike the Lutheran and Anglican reforms which sought to take existing Catholic beliefs and practices and (however successfully) prune the excesses, the early Reformed began more with their own unique reading of Scripture and constructed a rival system. Under Zwingli and others, the changes took on a highly sectarian nature and splits within the movement appeared almost immediately. The force of Calvin's theology restored more of Catholic order, but some points of his program (e.g., a weekly Eucharist) were never implemented even in Geneva. The proper boundary between Calvin's catholicity and Zwingli's sectarianism has left the Reformed Churches less agreed on doctrine than on attitude. These contradictory visions of the Reformed Faith have left their adherents prone to division and subject to the interpretations of individual Church leaders. 
Indeed, such battle cries as "Reformed, Ever Reforming" illustrate the problem. While on the surface seeking to acknowledge itself in submission to Scriptural authority, this slogan also points to an inherent ecclesial instability. Just as there are high church Reformed Presbyterians with views similar to Hart's own, there are also low church Reformed Baptists who would reject many of his points. The key here is that being Reformed is not merely being Calvinist. In fact, much of what often is labeled "Calvinist" was never advocated by Calvin.

Another issue that can be raised is the application of the regulative principle itself. Although aspects of worship are considered in Holy Scripture, much of it is not explicitly discussed. This is not surprising since much of early Christian worship had already developed a basic form and was not a point of contention in the writing of the New Testament. The restriction to explicitly provided aspects may in fact give us an unbalanced view of the worship of the Apostolic Church. Indeed, the historical research into early Christian worship gives us a picture far different than that implemented by Zwngli, Calvin, et al who were influenced by historical and social currents not relevant in a first century context.   

Yet for those in the high church side of the Reformed faith, Recovering Mother Kirk is a powerful presentation of their beliefs. As a blueprint for what Reformed Christianity should be, this book and other recent releases have identified the movement some call "the Catholic Presbyterians" as one to watch closely. If the Reformed continue their assimilation into the Evangelical mainstream (on the right) and the liberal mainstream (on the left), they at least have been shown another way. Thoughtful Reformed Christians like Hart are now asking the right questions. It will be interesting to see how many other Reformed believers disillusioned by current conditions find in this movement their answer.

Rating:
Summary: Looking for the Second Part
Review: This book caught my immediate attention because Hart set out to argue a case for high-Church Calvinism. He in sense is laboring in the Introduction and Chapter 1 to point out that there is a "market" for this form of worship. Kudos, you got my attention! Let's here more about what, why and most important how? Yet despite his purpose to show that "at the heart of the liturgical outlook is a concern for the life of the visible church as embodied in her public worship" (13), Hart ultimately offers another critique of vanilla evangelicalism, a la David Wells. Let me say that Hart does a great job of it, especially if you sleep with the Westminster confessions under your pillow! If that is what you are looking for them buy this book. However, as a young fogy, I yearn for a constructive offering of something better than a reaction to what is currently in vogue. If liturgy and tradition have something to offer this generation then lets be proactive and constructive in making it a reality rather than defining it in terms of what is should not be. In short this book eventually disappointed me because it just became another book on internal apologetics. I would love to see Hart take his vision and write a constructive theology of liturgy and worship that will give us a useful model for building a church that can will be a viable venue between Catholicism, Anglicanism, Orthodoxy on the one side and low-church evangelicalism, Pentecostalism, and Meglo-mania churches on the other side. Looking forward to the next volume.

Robert Leach
Elder--First Presbyterian Church
Huntington, Indiana