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.