Exploring Protestant Traditions

Recently, I came upon the book Exploring Protestant Traditions by W. David Buschart. After reading a description of the work and glancing at the table of contents I knew it would likely be a worthwhile purchase. After spending some time with this text I am thoroughly convinced that it has been worth it. Buschart has an impressive fluency with the theological languages and beliefs of eight major Protestant traditions (Lutheran, Anabaptist, Reformed, Anglican, Baptist, Wesleyan, Dispensational, and Pentecostal). What’s more, his extensive knowledge is tempered with a gracious openness and affirming posture toward each of these streams of Protestantism.

After picking up Exploring Protestant Traditions I have not thought the same way about inter-Christian relations and ecumenism. Buschart imparts two key lessons (among many others) to his reader: first, each Christian tradition has an “internal coherence” (i.e., “an existential or phenomenological coherence” (p. 24) and second, “many other Christians pursue life in Christ” through these “theological and ecclesiastical traditions” (p. 27). This dual lesson goes a long way toward appreciating the value of the current diversity within global Christianity. It must be stated that Buschart never tries to minimize or hide differences between the traditions, but rather highlights the positive contributions that each can make to the broader body of Christ. This belief is reflected in the subtitle of the book: An Invitation to Theological Hospitality.

For Buschart, the basis of Christian hospitality between churches and traditions is the hospitality of God toward us in Christ. God’s gift of new life to Christians and loving action in creating one kingdom family inspires Christian hospitality. In light of this Christians are to have a “both/and” approach to unity and diversity within Christianity (p. 257). According to the author, it is “possible for someone to both stand within a tradition and stand with other Christians outside that tradition” (p. 258). This is what it means to be hospitable. The eschatological dimension of our faith directs our attention to the future fulfillment of perfect unity and diversity in the kingdom (p. 261). As we wait for this glorious hope it is legitimate to practice hospitality with healthy “differentiation” (i.e., “proper boundaries”) as long as it does not lead to “sinful exclusion” (p. 265). The final goal of Christian hospitality is honoring Jesus’ prayer in John 17:22-23 “that all may be one…so that the world may know [and believe in Jesus]” (pp. 272-275).

One might ask why Buschart limited his study to the Protestant world, leaving out information related to Catholicism and Eastern Orthodoxy. To my knowledge this question is never addressed directly in the book, however titles of other works that provide such information are suggested in one of the footnotes. Two worth mentioning are: The Orthodox Way by Kallistos Ware and Expressions of the Catholic Faith by Kevin Johnson. They serve as good compliments to Exploring Protestant Traditions; particularly, for professors or teachers offering classes on Christianity or for self-directed study.

How Christians Refer to Each Other Matters

Recently, the Wooster City Chamber of Congress sponsored a religions roundtable as part of their yearlong leadership Wooster program. This event invited participants from seven religious traditions (Jewish, Muslim, Catholic, Mennonite, Nazarene, Mormon, and Unitarian Universalist) to present their faiths to leaders from local businesses. Each presentation lasted twenty minutes, providing an overview of the history, beliefs, practices, and local expressions of these religious traditions.

I was able to attend this roundtable as a presenter for the Mennonite tradition. It was an incredible experience as I was able to learn from and interact with a wide range of leaders in the community. They had many questions and insights about the Mennonites. I tried my best to answer and respond to them (not being raised as a Mennonite did not help in this regard).

Looking back on the whole experience, which lasted about four hours, I am struck by two details: first, the incredible respect shown by the participants for their neighbors of different faiths and second, the use of the term “religion” by many for describing the various Christian and non-Christian traditions. Most of the participants in the program were affiliated with a Christian church. When referring to Islam or Judaism they often spoke of them as other “religions.” This made perfect sense to me. What caught me off guard was when they described the different Christian traditions (Protestant, Catholic, and Orthodox) as different religions. From my perspective, they are different expressions of the same religion: Christianity. I made this point several times during my presentations. It resonated more with some participants more than others.

During the presentations, many of the participants seemed to appreciate the language of traditions, expressions, forms, and streams of Christianity. Some however preferred to use the term “religion” for the different Christian groups and one person even mentioned the term “sect.” As I mentioned earlier, all terms were used with the utmost respect so there was no sense that anyone was berating the various churches. Aside from the enjoyment of dialoguing with so many interesting people, I left the roundtable event with one question in mind: how can I effectively share with others a vision for the common foundations that many churches share in the scriptures and the ancient creeds without sounding dismissive of their significant differences?

Whatever the answer may be to this question I do believe that the way Christians refer to each other matters. Paul reminds us that we need to make “every effort to maintain the unity of the Spirit in the bond of peace” because “there is one body and one Spirit…one hope…one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all” (Ephesians 4:3-6). Perhaps, if we can recognize these powerful foundations of our faith in Christians of other traditions we will begin to think of them as part of our broader family and as part of one Christian religion.