What do you think?
Rate this book
Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation
Can Christians and churches be both catholic and Reformed? In this volume, two accomplished young theologians argue that to be Reformed means to go deeper into true catholicity rather than away from it. Their manifesto for a catholic and Reformed approach to dogmatics seeks theological renewal through retrieval of the rich resources of the historic Christian tradition. The book provides a survey of recent approaches toward theological retrieval and offers a renewed exploration of the doctrine of sola scriptura. It includes a substantive afterword by J. Todd Billings.
176 pages, Paperback
First published January 13, 2015
About the author
R. Michael Allen
28 books24 followersR. Michael Allen (PhD, Wheaton College) is Kennedy Associate Professor of Systematic Theology at Knox Theological Seminary in Fort Lauderdale, Florida. He is ordained in the Evangelical Presbyterian Church and is the author of several books.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 30 of 47 reviews
February 27, 2022
I am reading this book while taking Ancient Church History in seminary and it is deeply edifying to hear about theological retrieval while learning from the church fathers and patristics. I appreciate what Swain and Allen are doing and think all evangelicals would do better with a healthy dose of Catholic in their life. We do not need to reinvent the wheel and the Spirit has been working in saints lives for 2000 years. We also need to reform and stay under the authority of scripture, coming back to biblical ways of word and sacrament when correction is needed.
This should be a core text for every seminary.
This should be a core text for every seminary.
January 9, 2015
In recent history, there has been a resurgent interest in the riches of tradition for constructive theology and dogmatics. It is not uncommon to hear of reading groups focused on around engaging with ancient texts like Augustine’s *Confessions*, Athanasius’ *On the Incarnation*, or even later Reformational thinkers like Calvin’s *Institutes*. While this may not necessarily be new for more historic traditions (Roman Catholic, Eastern Orthodox), it is a trend that, I think, is a welcome corrective for many within broadly evangelical bounds.
Reformed Theological Seminary professors Michael Allen and Scott R. Swain are advanced this discussion toward more fruitful dialogue with the publication of *Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation*. Their aim with the book is to toss a “volley in an ongoing discussion about the way in which Christians and churches do theology and offer their lives as living sacrifices.” (12) I am thankful that they decided to toss such a volley.
The book is broken down into four major sections. The first chapter, “Learning Theology in the School of Christ: the Principles of Theology and the Promises of Retrieval” focuses on the Holy Spirit’s pneumadynamic presence for constructive dogmatics in tradition and today. Chapters two and three focus on recalibrating sola scripture from thin caricatures toward the vision embraced by the Reformers; which looks like constructive retrieval of tradition in submission to the magisterial authority of the Word as opposed to a flimsy folk creed of “solo scriptura”: no creed but the Bible. In the fourth chapter, “Ruled Reading Reformed: the Role of the Church’s Confession in Biblical Interpretation,” they look at how creeds and confessions have operated for helping readers of Holy Scripture read wisely. The fifth chapter, “In Defense of Proof-Texting,” offers constructive proposals for closing the chasm between systematic theology and biblical theology. Finally, the Afterword written by J. Todd Billings proposes what a “catholic-Reformed heritage” can look like for today.
This really was such a fine book and helped solidify some of my own thoughts in terms of the conversation about evangelical ressourcement of tradition. The writers are both well versed in their Reformed heritage and show how classic Reformers like Bucer, Luther, and Calvin weren’t seeking to cast off the burden of tradition, but instead, lay claim to the true tradition. The Reformers found in the patristics not enemies, but allies for their project; so should we.
I also appreciated their treatment of the Spirit’s pneumadynamic presence toward constructive dogmatics. To be a “Reformational-catholic” is to see the church’s development as good, necessary, and right. Though the canon is the magisterial authority of the triune God and cannot be added or taken away from, the church’s tradition — creeds, confessions, dogmatics — operate as ministerial authority to help guide believers into a saving knowledge of the risen Christ. And further, having a creedal, dogmatic bound helps Christians — especially young or new Christians — read their Bible’s with an orthodox frame.
While Allen and Swain’s chapters were very good, I was stirred most by Billings’ proposal at the end. On a practical level, this stuff matters: for the mission of the church, for leading believers to sanctification in Christ. While much heavy lifting will be done in the academy, the Church — and especially evangelical churches — need pastor-theologians who are willing to search into the Christian tradition to discover riches which help guide pilgrims on their Way. Instead of Donatist or Deist dispositions toward the Church’s deposit, evangelicals ought to assume a catholic — in the sense of the fullness of redeemed — posture.
I am convinced that for the sake of a witness moving forward evangelicals will need to recover this catholic heritage. As the culture increasingly secularizes and people assume their own individualistic pastiche spiritualities, it simply won’t do anymore to try to recreate the message and the means with every new generation. Instead, the way forward is backward. This book, *Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation*, will help to do just that.
Reformed Theological Seminary professors Michael Allen and Scott R. Swain are advanced this discussion toward more fruitful dialogue with the publication of *Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation*. Their aim with the book is to toss a “volley in an ongoing discussion about the way in which Christians and churches do theology and offer their lives as living sacrifices.” (12) I am thankful that they decided to toss such a volley.
The book is broken down into four major sections. The first chapter, “Learning Theology in the School of Christ: the Principles of Theology and the Promises of Retrieval” focuses on the Holy Spirit’s pneumadynamic presence for constructive dogmatics in tradition and today. Chapters two and three focus on recalibrating sola scripture from thin caricatures toward the vision embraced by the Reformers; which looks like constructive retrieval of tradition in submission to the magisterial authority of the Word as opposed to a flimsy folk creed of “solo scriptura”: no creed but the Bible. In the fourth chapter, “Ruled Reading Reformed: the Role of the Church’s Confession in Biblical Interpretation,” they look at how creeds and confessions have operated for helping readers of Holy Scripture read wisely. The fifth chapter, “In Defense of Proof-Texting,” offers constructive proposals for closing the chasm between systematic theology and biblical theology. Finally, the Afterword written by J. Todd Billings proposes what a “catholic-Reformed heritage” can look like for today.
This really was such a fine book and helped solidify some of my own thoughts in terms of the conversation about evangelical ressourcement of tradition. The writers are both well versed in their Reformed heritage and show how classic Reformers like Bucer, Luther, and Calvin weren’t seeking to cast off the burden of tradition, but instead, lay claim to the true tradition. The Reformers found in the patristics not enemies, but allies for their project; so should we.
I also appreciated their treatment of the Spirit’s pneumadynamic presence toward constructive dogmatics. To be a “Reformational-catholic” is to see the church’s development as good, necessary, and right. Though the canon is the magisterial authority of the triune God and cannot be added or taken away from, the church’s tradition — creeds, confessions, dogmatics — operate as ministerial authority to help guide believers into a saving knowledge of the risen Christ. And further, having a creedal, dogmatic bound helps Christians — especially young or new Christians — read their Bible’s with an orthodox frame.
While Allen and Swain’s chapters were very good, I was stirred most by Billings’ proposal at the end. On a practical level, this stuff matters: for the mission of the church, for leading believers to sanctification in Christ. While much heavy lifting will be done in the academy, the Church — and especially evangelical churches — need pastor-theologians who are willing to search into the Christian tradition to discover riches which help guide pilgrims on their Way. Instead of Donatist or Deist dispositions toward the Church’s deposit, evangelicals ought to assume a catholic — in the sense of the fullness of redeemed — posture.
I am convinced that for the sake of a witness moving forward evangelicals will need to recover this catholic heritage. As the culture increasingly secularizes and people assume their own individualistic pastiche spiritualities, it simply won’t do anymore to try to recreate the message and the means with every new generation. Instead, the way forward is backward. This book, *Reformed Catholicity: The Promise of Retrieval for Theology and Biblical Interpretation*, will help to do just that.
June 12, 2017
O livro é composto de vários ensaios e artigos científicos anteriormente publicados em periódicos que realizam efetivamente uma "recuperação" da tradição e herança católica [isto é, universal] da igreja e sua devida continuidade com o espírito da Reforma. Colmatando as fissuras que os espíritos modernos cismam em atribuir tanto aos reformadores quanto aos teólogos medievais e patrísticos, Allen e Swain demonstram como a igreja, sendo "uma criatura da Palavra", é, por ordem do próprio Deus que a instituiu, o órgão de interpretação autorizado, que, no seu processo de diferenciação e esclarecimento das Escrituras, constrói a tradição. Nesse sentido, a tradição, por sua vez, torna-se, ela mesma, um dos instrumentos autorizados (embora não infalível) de apoio na interpretação e vivência da Palavra. Um dos melhores artigos do livro é a defesa do "texto-prova", que desmantela algumas falácias que se infiltraram na teoria e prática exegética de grande parte dos seminários atuais. Leitura essencial para a compreensão das raízes universais da fé cristã, dentro da qual a Reforma se instala não como negadora, mas como purificadora dessa herança.
January 13, 2021
Nova leitura, com maior proveito. Excelente!
September 9, 2019
6/10
Swain and Allen's companion volume to 'Christian Dogmatics' makes a series of calls for a retrieval of catholicity - situatedness in and conversation with the ecumenical councils, patristic theology, and the Reformed creeds and the period of Reformed Orthodoxy - in the Reformed (Calvinist) tradition of Christianity. Insofar as this call is heeded, it will do much good. The authors start off with a short synopsis of different movements in theology today (such as Oden's paleoorthodoxy, Radical Orthodoxy, and the Catholic Thomist Retrieval, but neglecting analytical theology), before making a call for a ressourcement of their own over and against the other projects.
When speaking to doctrines of the ecumenical creeds such as the Trinity, eternal generation of the Son, the Resurrection, lack of 'sign gifts', the final judgement and hell (none of which doctrines are thoroughly analyzed here, but raised to example endemic heresy: for that I recommend Crisp's 'Advancing Trinitarian Theology' and McCall's 'Invitation to Analytic Theology'), they defend the ecumenical and orthodox doctrine, unlike latter Calvinistic or Reformed theologians such as Grudem and Reymond.
The chapters attempting a defense of sola Scriptura show the indefensibility of that doctrine and bear out the historical analysis of Gregory ('The Unintended Reformation') demonstrating the distant roots of modern hyperfragmentation in the logical consequences of sola Scriptura and the fact that it inevitably collapses in to solo Scriptura. Swain and Allen offer no antidote to this but hope and the historical example of Reformed Orthodoxy; even when asking themselves, 'Are we advocating merely half-measures [regarding sola Scriptura and its consequences] and not taking the doctrine to its logical conclusion?' and answering in the negative, the content and form of the answer and its embodiment/emplacement within the Protestant tradition(s) of enquiry demand an answer in the affirmative.
The opening chapter and the penultimate chapter, 'In Defense of Proof-Texting', are excellent, with the 'Defense' being the undoubtable high point of the work. J Todd Billings' afterword is also worth reading, but is vitiated by its reliance on the attempted retrieval of sola Scriptura in the two earlier chapters so dedicated.
Swain and Allen's companion volume to 'Christian Dogmatics' makes a series of calls for a retrieval of catholicity - situatedness in and conversation with the ecumenical councils, patristic theology, and the Reformed creeds and the period of Reformed Orthodoxy - in the Reformed (Calvinist) tradition of Christianity. Insofar as this call is heeded, it will do much good. The authors start off with a short synopsis of different movements in theology today (such as Oden's paleoorthodoxy, Radical Orthodoxy, and the Catholic Thomist Retrieval, but neglecting analytical theology), before making a call for a ressourcement of their own over and against the other projects.
When speaking to doctrines of the ecumenical creeds such as the Trinity, eternal generation of the Son, the Resurrection, lack of 'sign gifts', the final judgement and hell (none of which doctrines are thoroughly analyzed here, but raised to example endemic heresy: for that I recommend Crisp's 'Advancing Trinitarian Theology' and McCall's 'Invitation to Analytic Theology'), they defend the ecumenical and orthodox doctrine, unlike latter Calvinistic or Reformed theologians such as Grudem and Reymond.
The chapters attempting a defense of sola Scriptura show the indefensibility of that doctrine and bear out the historical analysis of Gregory ('The Unintended Reformation') demonstrating the distant roots of modern hyperfragmentation in the logical consequences of sola Scriptura and the fact that it inevitably collapses in to solo Scriptura. Swain and Allen offer no antidote to this but hope and the historical example of Reformed Orthodoxy; even when asking themselves, 'Are we advocating merely half-measures [regarding sola Scriptura and its consequences] and not taking the doctrine to its logical conclusion?' and answering in the negative, the content and form of the answer and its embodiment/emplacement within the Protestant tradition(s) of enquiry demand an answer in the affirmative.
The opening chapter and the penultimate chapter, 'In Defense of Proof-Texting', are excellent, with the 'Defense' being the undoubtable high point of the work. J Todd Billings' afterword is also worth reading, but is vitiated by its reliance on the attempted retrieval of sola Scriptura in the two earlier chapters so dedicated.
January 18, 2016
There was so much to like about this book- its deft handling of the place that tradition should have in our theological method and thoughtful re-evaluation of modern evangelicalism's myopic "nothing but the Bible" mantra. Allen and Swain argue, among many points, that if the Spirit has illuminated men in the past, then the Spirit's working in them should have strong influence over our present theology and practice, and, because of the Spirit's past work in theologians in history, giving tradition no place in interpretation and practice as some evangelicals do under the guise of "Sola Scriptura" is suspect. The endgame of this re-appropriation of past treasures, say Allen and Swain, is a renewal for the church as it discovers and embraces its heritage.
As a lover of history and a Baptist, I found myself thrilled to hear more people than myself talk about the value of knowing the past as a way to impact the present. Modern evangelicalism and fundamentalism (whether they admit it or nor) labor under a shallow and modern Christianity that is completely untethered from the past. When the only thing church members know about the early church father's is a sermon illustration about Polycarp being burned at the stake, there is no need for evidence of how divorced the church is from its past. Since all Christians are part of the one, holy, catholic church, it is high time to retether ourselves to its history and teachings.
That being said, as a lover of history and a Baptist, I did find myself uncomfortable with some assertions. I felt like some portions of the book reflected a little too rosy of a view of the value of pulling from the past, especially the late Patristics and Medieval theologians. While there is truth in these men and women's work, and as part of the universal church we should embrace their contributions, I fear their may be an overestimation of the value of retrieving the theological treasures of the past.
As a Baptist, I found myself wondering how to appropriate this book's view into my denominational suspicion of people who invoke tradition to argue for teachings like paedobaptism. As a Baptist, I still feel that the past is to be held in strong tension against the Scripture. While I don't feel as persuaded as Allen and Swain of the promise of tradition, I would agree with them that there is great value weaving our evangelical and apostolic church traditions into modern theology and worship.
As a lover of history and a Baptist, I found myself thrilled to hear more people than myself talk about the value of knowing the past as a way to impact the present. Modern evangelicalism and fundamentalism (whether they admit it or nor) labor under a shallow and modern Christianity that is completely untethered from the past. When the only thing church members know about the early church father's is a sermon illustration about Polycarp being burned at the stake, there is no need for evidence of how divorced the church is from its past. Since all Christians are part of the one, holy, catholic church, it is high time to retether ourselves to its history and teachings.
That being said, as a lover of history and a Baptist, I did find myself uncomfortable with some assertions. I felt like some portions of the book reflected a little too rosy of a view of the value of pulling from the past, especially the late Patristics and Medieval theologians. While there is truth in these men and women's work, and as part of the universal church we should embrace their contributions, I fear their may be an overestimation of the value of retrieving the theological treasures of the past.
As a Baptist, I found myself wondering how to appropriate this book's view into my denominational suspicion of people who invoke tradition to argue for teachings like paedobaptism. As a Baptist, I still feel that the past is to be held in strong tension against the Scripture. While I don't feel as persuaded as Allen and Swain of the promise of tradition, I would agree with them that there is great value weaving our evangelical and apostolic church traditions into modern theology and worship.
June 18, 2016
This might be my favorite book that I've read this year. The chapter on Christ being the "school" of theology was great and the two chapters on Sola Scripture make me glad to be Protestant. If you are in ministry and wrestling with the interplay of scripture and tradition this would be a good book. It's brief, sometimes dense, but really good.
May 14, 2021
Ótimo livro para apologética com análises profundas e bem fundamentadas e com boas aplicações para a atualidade.
Não é de leitura fácil. É técnica e densa, demanda reflexão e conhecimento de alguns conceitos prévios. Contudo, para quem procura este tipo de leitura apologética traz boas informações e conexões.
Toda fundamentação é com base no "Sola Scriptura", fazendo até mesmo uma boa interpretação dela ao longo da história e propondo um resgate do seu verdadeiro sentido, haja vista, que já temos muitos equívocos sobre ela.
Não é um manual sobe ecumenismo, ou sobre o atual "namoro da ICAR com as igrejas evangélicas", mas pode contribuir muito neste assunto.
Seu posfácio é muito interessante, principalmente, pelo juízo de valor conciso e agudo sobre N. T. Wright que tanto tem encantado a muitos sendo visto como um "corajoso erudito bíblico individual", (Pág. 208).
Como conexão, recomendo o livro "Como Não Ser Secular" de Jamie Smith. Há pontos com o Pós-Modernismo e suas consequências para a teologia.
Recomendo 👍🏻 ⭐️
Não é de leitura fácil. É técnica e densa, demanda reflexão e conhecimento de alguns conceitos prévios. Contudo, para quem procura este tipo de leitura apologética traz boas informações e conexões.
Toda fundamentação é com base no "Sola Scriptura", fazendo até mesmo uma boa interpretação dela ao longo da história e propondo um resgate do seu verdadeiro sentido, haja vista, que já temos muitos equívocos sobre ela.
Não é um manual sobe ecumenismo, ou sobre o atual "namoro da ICAR com as igrejas evangélicas", mas pode contribuir muito neste assunto.
Seu posfácio é muito interessante, principalmente, pelo juízo de valor conciso e agudo sobre N. T. Wright que tanto tem encantado a muitos sendo visto como um "corajoso erudito bíblico individual", (Pág. 208).
Como conexão, recomendo o livro "Como Não Ser Secular" de Jamie Smith. Há pontos com o Pós-Modernismo e suas consequências para a teologia.
Recomendo 👍🏻 ⭐️
December 13, 2023
If this had been just slightly more readable, it would have got five stars. It is a very densely argued and packed treatment of a truly catholic understanding of sola scriptura and the idea of Reformed catholicism. The themes of the Church as the School of Christ, the work of the Spirit as teacher, and The Hearing Church were especially helpful and even glorious. One to read again in the future.
Loved it.
Loved it.
April 24, 2024
Thankfully theological retrieval is now in full swing (at least in some quarters) so this book is beautifully dated (but only a bit). I still found it encouraging and helpful and especially appreciated the surprising chapter on proof texts.
May 24, 2020
A igreja evangélica brasileira precisa dessa discussão.
May 15, 2018
This was a very interesting book. I read this book after teaching a course on Protestant Orthodoxy, and I found that they come to many of the same conclusions that I came to through my own research. Definitely worth reading.
June 22, 2016
Allen Swain have become two of my favorite up-and-coming theologians.
July 29, 2021
Required reading for anyone identifying with the Reformed tradition. Excellent resource.
March 5, 2017
This seems to be written more for theologians than the laity but important points are made. I enjoyed the afterword the most, which discusses how "seeker-friendly" and even some "Christ-centered" churches unwittingly encourage the Moralistic Therapeutic Deism mindset which has become the dominant mode of thinking among professed young Christians today.
August 24, 2015
The first chapter gives theological grounding for theological retrieval, as well as the church being the place of the theological task. This is worth the price of the book. The rest of the book was good, but felt a bit disjointed (the final 3 chapters were edited versions of previous articles.) However, this is a worthwhile addition to discussion on retrieval, theological hermeneutics, and the much broader question of what it means to be Reformed.
July 27, 2017
Great book. I thought the Afterward was really a detraction from the rest of the book, and in my own recommendations of the book, I have recommended that the reader simply stop at the end of Swain and Allen's writing.
Read
August 18, 2024"Reformed Catholicity" by Scott Swain and Michael Allen is a significant work that addresses the challenges of doing ministry in a city like Dallas, TX, where cultural Christianity is pervasive but often lacks depth. In a place where many identify as Christian, there's a growing dissonance between this identity and the way people actually live and think. Many embrace a post-Christian worldview that sharply diverges from historic Christian teachings. This book offers crucial insights for those seeking to navigate and minister effectively in such an environment.
At under 150 pages, this work is both concise and insightful. It delves into the process of academic theological retrieval and how to apply these practices in contemporary settings. The book explores the interrelationship between Tradition and Scripture in achieving and maintaining ecumenicality, especially within the Reformed context. While approachable, readers who aren't regularly engaged in academic theology or familiar with the concept of Reformed Catholicity might find it a challenging read.
Allen and Swain’s exploration of Reformed Catholicity underscores the necessity for the Reformed movement to recover its deep roots in the broader Christian tradition. Reformed Catholicity is not about abandoning Reformed distinctives but about enriching them through deliberate engagement with the historic faith of the church. This retrieval is vital if the Reformed movement is to survive and thrive in the 21st century, particularly where Christian identity is often more cultural than confessional.
A central theme of the book is the importance of retrieval; bringing the wisdom of the past into dialogue with the present. Swain argues that by reconnecting with the theological and spiritual insights of the early church fathers, medieval theologians, and Reformation era theologians, the Reformed church can gain a fuller understanding of its faith. This retrieval process is not merely academic; it has profound implications for how we live out our faith in the modern world. Engaging more deeply with tradition offers a way to reclaim a more robust and authentic Christian identity.
Allen and Swain also emphasizes the role of tradition in shaping our understanding of Scripture and doctrine. He challenges the notion that tradition is merely an obstacle to true biblical faith, arguing instead that it is a vital resource for interpreting and applying the Bible. He calls for a Reformed Catholicity that is both scripturally grounded and deeply rooted in the historical traditions of the church. This approach allows for a richer, more nuanced engagement with the Bible, informed by the wisdom of those who have gone before us.
A key aspect of “Reformed Catholicity” is its emphasis on the role of confessions in providing a bulwark for ministry in a pluralistic context. Allen and Swain demonstrate that the Reformed confessions, far from being relics of the past, are living documents that continue to offer clarity and guidance in a world marked by religious and ideological diversity. These confessions encapsulate the core truths of the Christian faith, serving as a standard against which new ideas and practices can be measured. They provide a solid foundation from which to engage thoughtfully and confidently with the surrounding culture.
The idea of Reformed Catholicity also speaks to the importance of unity within the church. In an increasingly fragmented and polarized society, Allen and Swain’s call for a more ecumenical approach to theology and practice is timely. They envision a church that is united not by uniformity but by a shared commitment to the core truths of the Christian faith. This unity, he argues, is essential for the church’s witness in a post-Christian world.
Reading this book felt somewhat surreal for me, as my entire ministry experience has been within the context of Reformed Catholicity. I am a heavily Dutch inspired Presbyterian who ministered in Baptist and Dispensational contexts before finding my home in the PCA. I've only known an ecumenical church. The Gospel Coalition, Together for the Gospel, and the Young, Restless, and Reformed movement handed my generation a vibrant Reformed Catholicity. However, I understand that this is a relatively new and novel concept in the realm of American Christianity. Swain and Allen carry the tradition of Kuyper and Peter Leithart into American congregations.
This book serves as a powerful reminder that the way forward for the church is not to abandon its past but to recover and renew it in light of present challenges. I can easily see myself returning to this work, especially if I ever have my own congregation.
January 14, 2015
It seems like a simple question, which doesn’t have a very simple answer:
Allen and Swain believe that the answer to that question is a simple “yes!” In fact they say that “to be Reformed means to go deeper into true catholicity, not to move away from catholicity.” (4) Allen and Swain take the next 160 or so pages to unpack the complexity of this seemingly simple answer.
Joining the rather popular, and encouraging trend, of theological retrieval (which we see in Radical Orthodoxy, Evangelical Ressourcement, and Resourcement Thomism) Allen and Swain provide us with a Sola Scriptura based logic for pursuing a Reformed retrieval program. They argue that one can take the distinctive features of Reformation theology and ecclesiology in order develop a truly catholic theology – that is a theology which embraces the Great Tradition of the Church.
Overview
They begin their argument, or manifesto, for Reformed Catholicity, by sketching the logic behind the claim that the catholic church is the context for doing theology. They base their argument upon the notion that the church is the “School of Christ.” This first chapter dips into ecclesiology and pneumatology and shows that the Spirit, who is the teacher, abides in the church and ensures that its apostolic teaching is guarded through the reading of Scripture. This establishes the basis for saying that “the church is the school of Christ, taught by the Spirit of Christ; the church is the seedbed of theology that flourishes by the anointing of Christ.” (46)
Their argument then turns the doctrine of Sola Scriptura. In chapter two they seek to defend this doctrine from recent criticisms. Most of these criticisms are based upon seeing this doctrine from a modernist perspective rather than seeing the doctrine as it truly is meant to be understood – in a reformed catholic context. In chapter three they argue that the more one is committed to the authority of scripture the more one is compelled to honor and respect the teachings of those in the church that came before us. They show that Scripture and tradition are not mutually exclusive. Scripture generates tradition, and tradition serves scripture by helping us read it.
Chapter four attempts to provide an argument for a “ruled reading” of Scripture on the basis of Reformed theological and ecclesiological principles. (96) This chapter provides a solid foundation for reading scripture in light of one’s doctrinal commitments. To most theologians this seems quite obvious – we always bring our theological baggage (I wish there were a more positive word for this) to our reading of Scripture. And this is Okay! However, many biblical scholars argue that we should try not to do this – we should try to read scripture solely based upon historical criteria. Those scholars need to read this chapter.
Their last chapter is a defense of the practice of proof texting in theology. They show that “a proof text signals a symbolic relationship between commentarial specificity and dogmatic synthesis as well as exegetical precision and cognizance.” Thus most critiques against proof-texting (done well) actually misunderstand the practice.
This last chapter is followed up by an afterword written by J. Todd Billings. He sums up the vision of Reformed Catholicity by applying it to the life of congregations on the ground. Pastor theologians will find this chapter incredibly interesting since it compares and contrasts the catholic reformed vision of the church and ministry with a consumeristic – moralistic therapeutic deism so prevalent in the church.
Thoughts...
I really appreciated this book; probably because I was already on board with the overall project of reformed catholicity. So instead of focusing on critiquing Allen and Swain’s work I want to highlight several further lines of research that come out of this book.
The Goal of the Spirit’s Pedagogical Role & Papal Infalibility – There is an interesting footnote in chapter 3 which waves this topic. Given the Spirit’s role abiding within the church and teaching the church, the fact that the church’s understanding of its apostolic foundation and and must grow, and the fact that the Spirit’s goal is to lead the church into the eschatological future of fully knowing God we might want to rethink Papal infallibility as not completely wrongheaded – we might want to consider it to be more akin to an over-realized eschatology.
The Role of the Pastor-Theologian – Allen and Swain argue that theology and exegesis work hand in hand. They says that more theologians should commit to an ongoing practice of doing exegetical work in lectures, conferences addresses, and their personal writing plans. I want to make a suggestion that they overlook – theologians should preach more in their churches. Some of the greatest theologians were pastors at one point or another in their life: Calvin, Barth, Bonhoeffer. The discipline of theology would be better served if theologians had to regularly preach in their home churches.
Christian Education – In order to become better readers of scripture – and thus hopefully better “doers of the word” – we need to learn how to read scripture well. We learn to read scripture well when we have a strong theological foundation - In other words we need to learn how to read scripture with the great catholic tradition in mind. This will involve “pre-loading” Christians with doctrine before they approach the text. What is the best way to do this? Is it catechetical classes? Sunday School? More doctrinal preaching? Really I don’t know. But it’s a vital question for the health of our churches.
In my opinion Reformed Catholicity paints a picture of being a catholic protestant that is far bigger than simply including Reformed believers. Most of what Allen and Swain say could be appropriated by anybody within the Reformation tradition. As somebody who doesn’t subscribe to a Reformed ecclesiology (I’m “Baptistic” & Reformed), I appreciated the fact that their “Reformed theological and eccelsiological principles” where broad enough that someone with Reformed sensibilities but a free-church ecclesiology could embrace.
Reformed Catholicity is a fantastic book. If you are a pastor or theologian who cares about the fact that the church is one, holy, catholic, and apostolic then you need to read Allen and Swain’s manifesto for being Reformed (protestant) and catholic.
Can Christians and churches be catholic and Reformed? Can they commit themselves not only to the ultimate authority of apostolic Scripture but also to receiving this Bible within the context of the apostolic Church?
Allen and Swain believe that the answer to that question is a simple “yes!” In fact they say that “to be Reformed means to go deeper into true catholicity, not to move away from catholicity.” (4) Allen and Swain take the next 160 or so pages to unpack the complexity of this seemingly simple answer.
Joining the rather popular, and encouraging trend, of theological retrieval (which we see in Radical Orthodoxy, Evangelical Ressourcement, and Resourcement Thomism) Allen and Swain provide us with a Sola Scriptura based logic for pursuing a Reformed retrieval program. They argue that one can take the distinctive features of Reformation theology and ecclesiology in order develop a truly catholic theology – that is a theology which embraces the Great Tradition of the Church.
Overview
They begin their argument, or manifesto, for Reformed Catholicity, by sketching the logic behind the claim that the catholic church is the context for doing theology. They base their argument upon the notion that the church is the “School of Christ.” This first chapter dips into ecclesiology and pneumatology and shows that the Spirit, who is the teacher, abides in the church and ensures that its apostolic teaching is guarded through the reading of Scripture. This establishes the basis for saying that “the church is the school of Christ, taught by the Spirit of Christ; the church is the seedbed of theology that flourishes by the anointing of Christ.” (46)
Their argument then turns the doctrine of Sola Scriptura. In chapter two they seek to defend this doctrine from recent criticisms. Most of these criticisms are based upon seeing this doctrine from a modernist perspective rather than seeing the doctrine as it truly is meant to be understood – in a reformed catholic context. In chapter three they argue that the more one is committed to the authority of scripture the more one is compelled to honor and respect the teachings of those in the church that came before us. They show that Scripture and tradition are not mutually exclusive. Scripture generates tradition, and tradition serves scripture by helping us read it.
Chapter four attempts to provide an argument for a “ruled reading” of Scripture on the basis of Reformed theological and ecclesiological principles. (96) This chapter provides a solid foundation for reading scripture in light of one’s doctrinal commitments. To most theologians this seems quite obvious – we always bring our theological baggage (I wish there were a more positive word for this) to our reading of Scripture. And this is Okay! However, many biblical scholars argue that we should try not to do this – we should try to read scripture solely based upon historical criteria. Those scholars need to read this chapter.
Their last chapter is a defense of the practice of proof texting in theology. They show that “a proof text signals a symbolic relationship between commentarial specificity and dogmatic synthesis as well as exegetical precision and cognizance.” Thus most critiques against proof-texting (done well) actually misunderstand the practice.
This last chapter is followed up by an afterword written by J. Todd Billings. He sums up the vision of Reformed Catholicity by applying it to the life of congregations on the ground. Pastor theologians will find this chapter incredibly interesting since it compares and contrasts the catholic reformed vision of the church and ministry with a consumeristic – moralistic therapeutic deism so prevalent in the church.
Thoughts...
I really appreciated this book; probably because I was already on board with the overall project of reformed catholicity. So instead of focusing on critiquing Allen and Swain’s work I want to highlight several further lines of research that come out of this book.
The Goal of the Spirit’s Pedagogical Role & Papal Infalibility – There is an interesting footnote in chapter 3 which waves this topic. Given the Spirit’s role abiding within the church and teaching the church, the fact that the church’s understanding of its apostolic foundation and and must grow, and the fact that the Spirit’s goal is to lead the church into the eschatological future of fully knowing God we might want to rethink Papal infallibility as not completely wrongheaded – we might want to consider it to be more akin to an over-realized eschatology.
The Role of the Pastor-Theologian – Allen and Swain argue that theology and exegesis work hand in hand. They says that more theologians should commit to an ongoing practice of doing exegetical work in lectures, conferences addresses, and their personal writing plans. I want to make a suggestion that they overlook – theologians should preach more in their churches. Some of the greatest theologians were pastors at one point or another in their life: Calvin, Barth, Bonhoeffer. The discipline of theology would be better served if theologians had to regularly preach in their home churches.
Christian Education – In order to become better readers of scripture – and thus hopefully better “doers of the word” – we need to learn how to read scripture well. We learn to read scripture well when we have a strong theological foundation - In other words we need to learn how to read scripture with the great catholic tradition in mind. This will involve “pre-loading” Christians with doctrine before they approach the text. What is the best way to do this? Is it catechetical classes? Sunday School? More doctrinal preaching? Really I don’t know. But it’s a vital question for the health of our churches.
In my opinion Reformed Catholicity paints a picture of being a catholic protestant that is far bigger than simply including Reformed believers. Most of what Allen and Swain say could be appropriated by anybody within the Reformation tradition. As somebody who doesn’t subscribe to a Reformed ecclesiology (I’m “Baptistic” & Reformed), I appreciated the fact that their “Reformed theological and eccelsiological principles” where broad enough that someone with Reformed sensibilities but a free-church ecclesiology could embrace.
Reformed Catholicity is a fantastic book. If you are a pastor or theologian who cares about the fact that the church is one, holy, catholic, and apostolic then you need to read Allen and Swain’s manifesto for being Reformed (protestant) and catholic.
September 4, 2017
Good work. Allen and Swain develop a biblical case for the importance of tradition and demonstrate that Sola Scriptura was never against tradition as such. I appreciated their explanation of the role of catechisms and "common places" in reading Scripture for the Reformed (that while Scripture is always the ultimate authority, it is read most profitably in light of the church's teaching).
In a chapter on the "regula fidei," they write, "various expressions of the rule of faith are always subject to revision and reform in light of the clear teaching of Holy Scripture." But on the same page they claim that "dogmas ... stand as irreversible expressions of the rule of faith." I would like to have seen this tensions fleshed out a bit more.
The mention of San Francisco's City Church as a model for churches that don't want to be led by the culture seems especially odd in light of their recent rejection of the church's historic teaching on sex and gender.
Overall, a very helpful guide to understanding the positive role of tradition in a Reformed church. Probably not of much interest to the average church member. But I would recommend it for anyone trying to understand the proper relationship between tradition and the interpretation of Scripture.
In a chapter on the "regula fidei," they write, "various expressions of the rule of faith are always subject to revision and reform in light of the clear teaching of Holy Scripture." But on the same page they claim that "dogmas ... stand as irreversible expressions of the rule of faith." I would like to have seen this tensions fleshed out a bit more.
The mention of San Francisco's City Church as a model for churches that don't want to be led by the culture seems especially odd in light of their recent rejection of the church's historic teaching on sex and gender.
Overall, a very helpful guide to understanding the positive role of tradition in a Reformed church. Probably not of much interest to the average church member. But I would recommend it for anyone trying to understand the proper relationship between tradition and the interpretation of Scripture.
July 28, 2018
Coauthored by two Reformed Theological Seminary professors, including one, Dr. Allen, who I had the privilege to meet and work with at Logos Bible Software, Reformed Catholicity is a careful but summative case for healthy confessional Christianity. How are the histories and traditions of Christianity to be thought of, utilized in authoritative ways, and assessed for their theological and pragmatic value by Protestant Christians in modern times? The authors claim that the failure to do this at all, or to do it well, are the greatest factors in the general, spiritual un-health of contemporary Christianity. The basic issue is a failure to understand and apply sola scriptura, how to understand scripture as the foundational authority upon which church authorities operate, and the relationship between the authorities. Using scripture, and particularly the intertextual methods demonstrated as scripture quotes and interprets itself, the authors build a case for the appropriate practice of “traditioning” and articulate the proper place and function of confessions, and how these are abused. A short but dense book that I recommend to the serious theologically minded, 176 pages of integrated theological method and and reflection.
October 19, 2017
Good premise and ideal for reëngaging the Reformed Church in the catholicity of the Church. The authors clearly show some of the errors of modern evangelicalism and even Reformed culture. However, I feel while the premise is good, it falls apart in the details. The authors do not extensively engage the Church Fathers, much their citations are post reformation. They also never consider the possibility that the Apostles' teaching wasn't just written down. In much of the book it seems they are speaking to those who hold similar beliefs as them and are not engaging with those who hold different presuppositions. For example Sola Scriptura, is held as the basis for Reformed Catholicity, but it is not referenced with quotes from before the Reformation.
In essence, while their suggestions are helpful in correcting some of the errors of contemporary evangelicalism, the prescriptions come off as Reformed, but not Catholic, at least not in the sense of St Vincent of Lèrins.
In essence, while their suggestions are helpful in correcting some of the errors of contemporary evangelicalism, the prescriptions come off as Reformed, but not Catholic, at least not in the sense of St Vincent of Lèrins.
September 29, 2018
I wish I could travel back in time and hand this book to my 19 year old self as I was attempting to understand the relationship between Scripture and Church Tradition! Their chapter on the School of Christ would have been enough to blow my 19-year-old mind. Even though I missed out on reading this when I was 19, I’m thankful that I picked it up now.
The authors explained sola scripture with clarity unlike anything else I have read or experienced. I’m not sure I’ve ever felt more confident within the Protestant tradition than after reading their chapters on sola scripture. The chapter on proof texting was alight—the weakest of them all in my option. Even so, this book is a gem.
I found the afterword by J. Todd Billings to be wonderful as well—which I wasn’t expecting. It brought this discussion to the present day by clearly showing that what Allen and Swain have presented matters deeply for the Church today. One of my favorite books I’ve read in a long time.
The authors explained sola scripture with clarity unlike anything else I have read or experienced. I’m not sure I’ve ever felt more confident within the Protestant tradition than after reading their chapters on sola scripture. The chapter on proof texting was alight—the weakest of them all in my option. Even so, this book is a gem.
I found the afterword by J. Todd Billings to be wonderful as well—which I wasn’t expecting. It brought this discussion to the present day by clearly showing that what Allen and Swain have presented matters deeply for the Church today. One of my favorite books I’ve read in a long time.
January 21, 2020
Allen and Swain have put together an excellent recommendation for how to move forward in a theology that is thoroughly Reformed and faithful to the Church of all ages. Their high view of the church is grounded in high views of Christ, the Spirit, and Scripture, and is worthy of everyone's consideration.
The presentation is somewhat less engaging than the material. The book isn't a cohesive whole, building an argument for one thesis, but more a collection of related essays.
Anyone who reads this should also read Swain's other book, "Trinity, Revelation, and Reading." These two works are closely related and strengthen each other when read together.
The presentation is somewhat less engaging than the material. The book isn't a cohesive whole, building an argument for one thesis, but more a collection of related essays.
Anyone who reads this should also read Swain's other book, "Trinity, Revelation, and Reading." These two works are closely related and strengthen each other when read together.
December 14, 2018
This was a rich and deep book. It was just a bit more academic than my normal fair, so I had to re-read parts, look words up, and in general really pay attention, but with a husband in seminary, it was helpful to both of us for me to read it. And it was worth the work. The truths of holding onto sound doctrine, avoiding the errors of Biblism, and holding on to the truth imparted to the church through generations is soundly needed in our day and age. The truth of this book is relevant now and in every generation. We do not live in a bubble, but are a part of church history.
October 24, 2017
This book is so helpful for non-denominational folks. More than any other tradition, we have the tendency to turn "from solo Scriptura to solo Scriptura, a bastard child nursed at the breast of modern rationalism and individualism" (p85).
Not all of it is especially helpful (thinking specifically of the chapter defending proof texts in systematics), but the overall message is so crucial and has made a great impact on me.
Not all of it is especially helpful (thinking specifically of the chapter defending proof texts in systematics), but the overall message is so crucial and has made a great impact on me.
November 2, 2019
So much to like about this book. The authors call for reformed Christians to be truly catholic (small c!) in their understanding of the faith & theology. They argue for a retrieval of historic theology, church traditions, and the great historic creeds & formulas. This was a breath of fresh air for me and a challenge not to seek theological novelty but to stand in the great tradition of church history as we contextualise the gospel for today.
November 6, 2021
This is a very helpful book in many ways but also has a major flaw that makes me reluctant to share it with others without a major qualification. You can read a full review here: https://docs.google.com/document/d/10...
April 11, 2023
Excellent book! But one of the densest books I’ve read in a while, all of which basically argues that ancient church tradition and teaching should be matter and be valued in the reformed tradition. I may need to read it once more just to grasp the arguments more fully, but the book is overall worth a read especially if you sympathize with the retrieval movement(s) in Protestantism.
December 28, 2017
This book is just plain good. So many wonderful things to chew on in very few pages. Found myself saying Amen quite a lot. I also found very helpful ways of thinking through issues I’ve been trying to tackle.
Displaying 1 - 30 of 47 reviews