Ruth Haley Barton & Contemplative Corruption—Part 2
Barton’s books are evidence of reliance on feelings, experiences, misuse of Scripture, and at least some influence from Buddhism. There is no biblical evidence supporting the contemplative teachings and practices so passionately promoted in these two books. In adopting the belief that she has discovered a door to deeper spiritual transformation and intimacy with God, Barton has, in effect, closed the door on the truth given by God Himself
In this second installment of a two-part series, we continue looking at two of Ruth Haley Barton’s books, Invitation to Silence and Solitude (Downers Grove, IL: InterVarsity Press Books; 2nd ed, 2010) and Sacred Rhythms: Arranging Our Lives for Spiritual Transformation (Downers Grove, IL: InterVarsity Press Books, 2006). They are two key books in the burgeoning movement of contemplative practices in the church.
As I mentioned in Part 1, the extent of the issues in these two books is substantial, even for a two-part series. As a result, for the sake of time and space, almost as much will be left out as will be covered. The issues are addressed under four categories: Misuse of the Biblical Text; Reliance on Experience; Elitism; and the Buddhist Influence. Many examples for the categories necessarily overlap. Quotes will be referenced by page number followed by the initials SR for Sacred Rhythms and SS for Invitation to Silence and Solitude. All Scripture is from the New American Standard 1995 unless otherwise stated.
Spiritual Elitism
Barton writes that contemplative practices take one into a deeper, more intimate knowledge of and relationship with God than what results from normative prayer and Bible study.
Barton disparages regular Bible reading and study as an information-gathering mindset that is analytical and may make us critical and even judgmental (SR, 49). She makes a false dilemma between viewing the Bible as a love letter or as a textbook. In truth, the Bible is neither (Barton sees it as the first one), and although one can learn about and know of God’s love through the Bible, to reduce it to a love letter is a drastic simplification of what the Bible is about and for. Stephen Altrogge points out in “Is The Bible A Love Letter From God?”:
The Bible is not a love letter.
Does the Bible tell us about God’s incredible love for us? Of course. But the Bible is not primarily about us, the Bible is primarily about God. The Bible is not primarily a subjective account of God’s feelings for us; it is an objective record of God’s magnificent, glorious plan of redemption. The Bible doesn’t exist in order to make us feel good about ourselves. The Bible exists in order to stir our affections for our glorious God.
Barton discusses prayer under the heading “Prayer Beyond Words” (67, SR). This is about seeking intimacy with God and knowing God experientially rather just knowing a lot about God (68, SR).
She cites Psalm 37:7 and 62:2 as supporting the view that one knows God deeper without words and in the stillness of waiting (68, SR). But reading the context of these two Psalms shows that this is not about knowing God without words or being in a state of stillness. Psalm 37 is about not being anxious or angry about evildoers but instead to trust the Lord and know that he will sustain the righteous (verse 17).
Psalm 62 is also about trusting God in light of those who lie and who bless with their mouth but inwardly curse (verse 4). The silence of the psalmist is in contrast to falsehoods and hypocritical blessings. Many passages like this using the term wait in silence are about trusting God, often as a contrast to the frantic machinations of evil men. Nothing in the contexts of passages like this are instructing one to literally be silent in order to know God, nor do they teach that silence is superior to being verbal.
A practice called Lectio Divina is described by Barton as a more life-giving way of approaching scripture as opposed to the deeply ingrained information-grasping patterns (i.e., normative Bible reading and study). Lectio Divina writes Barton, prepares one to listen for the word of God spoken to us in the present moment (54 SR). Scripture is already God’s word for the present moment, as well as for the original audience and everyone since and in the future. What Barton proposes is a way to generate an experience and a private meaning from Scripture. That is what this method is designed to do.
One must be in silence prior to reading a Bible passage in order to create a quiet inner space in which we can hear from God (56, SR). One reads the text (no more than six to eight verses), attentive to a word or phrase that causes a visceral reaction or brings about a deep sense of resonance or resistance (57, 60, SR). This is a word, contends Barton, that is meant for you (60, SR). The individual then reflects on this word and thinks about where they are in the text and ask what do I experience as I allow myself to be in this story? (57, 60, SR). Barton continues:
Rather than thinking about the passage (and we have to be very careful here), we keep coming back to the word that we have been given (57, SR).
Again, using the mind is given an inferior role. In actuality, one needs to think about the passage in order to understand and properly apply it. After this step of getting a special word, as described by Barton, comes a response and then a rest in God, which is also when:
we resolve to carry this word and listen to it throughout the day…you will be led deeper and deeper into its meaning until it begins to live in you and you enflesh this word to the world (58, 61, SR).
This is considered superior to reading the Bible the usual way, but instead, it is an entirely subjective way to read Scripture which is meant to evoke an experience with a word from the passage, viewing it as a special word given to the reader. Instead of reading the passage in context, comparing it to related passages, and possibly using Bible study tools to understand the point/s of the passage, one guides themself into an inner experience that is likely to be deceptive and spiritually damaging.
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Bishop Coadjutor Elected for the Diocese of the Southeast
Written by Charles A. Collins, Jr. |
Saturday, March 5, 2022
The Diocese of the Southeast of the Reformed Episcopal Church in the Anglican Church in North America met in a special synod at Nazareth Reformed Episcopal Church in Moncks Corner, South Carolina, on Saturday, February 26, and elected the Rev. Willie J. Hill, Jr., Bishop Coadjutor of the Diocese.
Mr. Hill, who was raised in the Reformed Episcopal Church, currently serves as Rector of St. John’s Reformed Episcopal Church in Charleston, South Carolina. He has served parishes in South Carolina and Pennsylvania and has also been active on the national church level. A 1981 graduate of Cummins Memorial Theological Seminary in Summerville, South Carolina, he also studied at Reformed Episcopal Seminary. Mr. Hill was ordained a deacon in 1982 and a presbyter in 1984.
A bishop coadjutor is an assistant bishop who has right of succession as the diocesan in the diocese in which they serve. Pending approval from a majority of the bishops and standing committees of the Reformed Episcopal Church and the College of Bishop of the Anglican Church in North America, of which the Reformed Episcopal Church is a sub-jurisdiction, Mr. Hill is expected to be consecrated later this year.
The Rev. Charles A. Collins, Jr., currently serves as Rector of St. Andrew’s Anglican Church, a Reformed Episcopal parish in the Anglican Church in North America, in Savannah, Georgia. He is a graduate of Erskine Theological Seminary in Blue Bell, PA, where he is currently pursuing doctoral studies. -
Report from the 2021 RPCNA Synod Judicial Commission
By request of the Defense, the trial for Mr. Jared Olivetti has been moved to the week of March 7, 2022, and the trial for the ruling elders (Mr. David Carr, Mr. Ben Larson, and Mr. Keith Magill) has been moved to the week of March 28, 2022. These are the final dates. Location and logistics for these trials are being worked out by the SJC.
In the 2021 meeting of Synod of the Reformed Presbyterian Church of North America (RPCNA), the court assumed original jurisdiction for the matter pertaining to complaints associated with events at Immanuel Reformed Presbyterian Church (IRPC). The Synod Judicial Commission (SJC) has been often heartened and encouraged by word from many in the denomination who have been regularly praying for our work. We continue to invite and encourage the entire denomination – members and churches alike to be in prayer for the IRPC congregation, their current and former members and all those who have been impacted by these events. The SJC is regularly in prayer for each and together we seek the blessing of the Great Shepherd in this work.
This is a report of a few recent actions and upcoming milestone dates for the work of the SJC.
We previously reported that the SJC had approved accusations against the elders of IRPC. After that action, the SJC arranged to conduct pre-trial hearings on November 30th with both Prosecution and Defense participating. It was a purposeful and meaningful exchange about hard things. In the hearings, the SJC heard objections to actions of the SJC and received requests and motions from the Defense. Each of those topics have been addressed by the SJC and results communicated to the parties. As previously reported, the approval of accusations does not pre-judge the case, but simply acknowledges that they conform to the requirements of the Constitution of the RPCNA. The judicial process must run its full course to determine the outcome.
Regarding the judicial process now underway, the following actions and decisions have been recently confirmed by the SJC:The SJC denied the motion of the Defense to vacate all charges and nullify the investigation. The SJC determined that the denial of judicial process was unfair to all – accusers and accused alike. A full, fair, and impartial opportunity to fully ‘address this matter’ is necessary to bring it to completion.
In the accusations approved against the ruling elders of IRPC, the SJC has removed Mr. Zachary Blackwood and Mr. Nate Pfeiffer from the list of the accused. Both Mr. Blackwood and Mr. Pfeiffer resigned their office (Mr. Pfeiffer also resigned his ordination) earlier in 2021 in response to the recommendations of the Great Lakes Gulf (GLG) Presbytery Judicial Commission.
By request of the Defense, the trial for Mr. Jared Olivetti has been moved to the week of March 7, 2022, and the trial for the ruling elders (Mr. David Carr, Mr. Ben Larson, and Mr. Keith Magill) has been moved to the week of March 28, 2022. These are the final dates. Location and logistics for these trials are being worked out by the SJC.
As permitted by the RPCNA Constitution Book of Discipline (II.2.9), the SJC has imposed the requirement for Mr. Olivetti to refrain from the exercise of the office of teaching elder until the judicial process is complete. By imposing this requirement, the SJC in no way pre-judges the case, but acknowledges the gravity of the accusations against Mr. Olivetti. The SJC has not imposed the same requirement to refrain on the ruling elders at this time.The SJC acknowledges the significant amount of time, efforts and sacrifices that have been invested in this matter in recent months. Many have given inordinate amounts of energy on behalf of the Synod, and this includes not only the SJC, but the investigators (who now serve as Prosecutors) and the accused (now the Defense). The SJC is pleased to report that healthy patterns of communication have been established between all the parties and even in difficult concerns we trust the Lord will give light and stamina to all as we continue in this process.
Because the judicial process is ongoing over these next few months, the SJC is not soliciting general communications or input from members of the denomination unless they are urgent for the good of those involved. The SJC is focused on carefully carrying out the process as described in the Constitution and seeks to conduct each step decently and in order. The SJC is not responding to any requests from the media as our charter from Synod is wholly an ecclesiastical matter. Further, the SJC cautions each and every one to be careful in their conversations about this matter. We remind ourselves and all to remember Ephesians 4:29 – “Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.” We are a communion of saints, and we love our brothers and sisters in every dimension of this matter. Our words ought always to give grace to all who hear. The Lord directs our hearts even in difficult matters such as this and we are ever encouraged to love one another…without exception.
Please continue in your prayers and petitions. Our Lord reigns.
The 2021 Synod Judicial Commission
TE Mr. Bruce Backensto, SJC Convener, First RP Church, Beaver Falls, PARE Dr. John Bower, Covenant RP Church, Aurora, OHTE Mr. Brian Coombs, Messiah’s Church, Clay, NYRE Mr. Tom Fisher, SJC Clerk, Cambridge RP Church, Cambridge, MATE Mr. Kelly Moore, Tri-Lakes Reformed Church, Colorado Springs, CORE Mr. Tom Pinson, Springs Reformed Church, Colorado Springs, CORE Mr. Keith Wing, SJC Moderator, College Hill Reformed Church, Beaver Falls, PA
January 6, 2022 -
Returning to Romans: An Epistle of Faith, Hope, and Love
We are to love one another based upon the preceding grace of God in producing faith, securing hope, and giving love. That’s how I understand the outline of Romans, with a gospel-centered introduction (Rom. 1:1–17) and a gospel-centered commission at the end (Rom. 16:1–33).
In the Fall of 2019 our church began a Bible study in the book of Romans. It ran through the first seven chapters of Paul’s magnum opus, but in March 2020, when the world shut down, we pushed pause on this book. When we returned to church, our Bible study shifted to Leviticus. But with that study completed, we are now returning to Paul’s largest letter. And for those interested in following along, they can find previous lessons here. New lessons will also be posted on the same page each week through the Spring.
For this blogpost, I want to offer a brief sketch of the book and how Paul’s triad of Faith, Hope, and Love organize his magnificent exposition of the gospel. For those studying Romans (again), this will help acquaint you with the book as a whole. And it also will provide a way of seeing the gospel, and what the gospel achieves, in this whole letter. Additionally, this approach to Romans may also remind us of how Paul brought unity to the church of Rome, when it was facing divisions. Today, we face the same. And thus, we need to learn as much from Paul as we can about what the gospel is and what the gospel does.
Paul’s Faith, Hope, and Love
Off the top of my head, I can think of a number of places where Paul joins faith with love and hope. Here’s a brief sample:1 Corinthians 13:13. So now faith, hope, and love abide, these three; but the greatest of these is love.
Galatians 5:5–6. For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.
Colossians 1:3–5. We always thank God, the Father of our Lord Jesus Christ, when we pray for you, 4 since we heard of your faith in Christ Jesus and of the love that you have for all the saints, 5 because of the hope laid up for you in heaven.
1 Thessalonians 1:2–3. We give thanks to God always for all of you, constantly mentioning you in our prayers, 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.I am sure there are others, but the point is clear: Paul regularly joins faith, hope, and love to express the gospel and its effects. Knowing his affection for this triad of Christian virtues, it is not surprising that in his most detailed exposition of the gospel, he has arranged Romans around faith, hope, and love. In what follows, I will share a few reflections on how you can see this and why an outline of the book that follows faith, hope, and love is warranted.
If you have further observations on the structure of Romans, please share them or resources about Romans in the comments.
Romans: An Epistle of Faith, Hope, and Love
Every book of the Bible demonstrates recognizable literary structures. These structures are means by which we, the readers, come to understand the Spirit-led intentions of the author. And Romans is no different. And in fact, as Paul aims to unify Jews and Gentiles in the Roman church with the gospel they share in common, he employs a noticeable structure that highlights the main points of the gospel. That is, after introducing the gospel in Romans 1:1–17, he begins with Faith (Romans 1:18–4:25), continues with Hope (Romans 5:1–8:39), and concludes with Love (Romans 9:1–15:33). This threefold outline is then followed by Romans 16, which mirrors Romans 1:1–17, with a concluding stress on the work of the gospel.
Additionally, if this structure holds, it can be further divided. Meaning, that in each of the sections (Faith, Hope, and Love), there is an indicative and an imperative. First, God gives life and produces faith in those whose sins have invited death. As Romans 9–11 indicates, God works in the life of his elect, whether Jew or Gentile.
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