Are Protestant Prayer Beads Sketchy?

[NoahBBigley]

Hey Everyone,

Peace be with you!

This question comes in two parts and with a hair of context. To begin with the context, I recently had some seminary friends and previous co-workers express to me their interest in higher forms of church, specifically the tradition and structure found in Anglican, Lutheran, and Presbyterian forms of Protestant worship. While I am a Reformed Baptist and love my fellow Southern Baptists I must admit that in my experience our denomination trends towards being lower on the totem pull for adherence to tradition.

In a handful of these conversations two questions have come to the surface several times, both of which revolve around higher Protestant practices and both of which I am curious to hear your thoughts on:

1. Should Protestants use prayer beads for personal devotion? I am specifically referencing the design that has its origins in the 1980s in the Episcopal Church with four cruciform beads and a total of 33 beads to represent the earthly life span of Christ.

2. Should Protestants use prayer retreats of other Christian faiths (i.e. the Catholic or Orthodox Church) for extended times of personal devotion? For example I spend a day at a Franciscan prayer retreat a few hours away from me. I personally have a wonderful time. It is only $10 and I was provided lunch, coffee, tea, and a beautiful space to spend time with God. However, there were unmistakably Catholic elements to the retreat.

Have a blessed day!

Grace and peace,
Noah Benjamin Bigley

 

[83r17h]

We had a thread on prayer beads about a year ago I think: https://puritanboard.com/threads/prayer-books-and-beads.116877/

I would personally stay away from Roman or EO venues. The examples that we have are examples like the PCA minister who apostatized to Rome last year, and had been advocating visits to a local Roman monastery for some time before that. Samuel Miller's thoughts are somewhat relevant: https://static1.squarespace.com/sta...of+Education+in+Roman+Catholic+Seminaries.pdf

In any discussion of "high" or "low" church, I would want to clearly define terms first. The terms are relative, and since "church" is a good thing, there is an intrinsic rhetorical bias to the "highest" view of the church (after all, who wants to look at the church poorly?). For example, when some Reformed Baptists that I know talk about Presbyterianism as being "high church," it is merely that there is an official confession, and a structured order of worship (in the sense that the music is divided up instead of all together). This isn't exactly a meaningful scale or distinction, and it contains nothing that typically is associated with "high" church rhetoric (like uniform usage of particular words, hierarchical government, etc.). I acknowledge there is variety in Presbyterians, but this simply shows that labeling Presbyterianism as such to be an under-defined concept of "high church" is in potentially misleading.

 

[philomath]

Hi Noah,

These are my general answers: Yes protestant prayer beads are sketchy, no protestants should not use prayer beads for personal devotion, no protestants should not use prayer retreats of other faiths for extended times of personal devotion. I'll get into the nuances of each of these answers in a moment. First, I want to talk about seminary friends and co-workers expressing interest in "higher" forms of church.

The draw is understandable, espescially if people are surrounded by a lot of the junk that permeates different churches in America. Stuff like emotional "worship" songs that would practically be a love song on pop radio if you switched out "Jesus" for the word "boyfriend". People see the very real issue of this type of stuff. People crave reverence. But, they need to be careful of thinking the grass is always greener. A lot of the "reverential" stuff people do can be just as performative as the stuff pulled in big eva. Only the flavor has changed, not the substance. I've also seen people switch things up "just for the vibes", and that's a really bad reason. Actual conviction on doctrine is the most important. Now on to your main questions.

---

I would not advise a protestant to use prayer beads for personal devotion. I understand that there are some Anglicans and Lutherans that make use of them. There are even some people I highly regard that mention using them from time to time. I disagree with their using them. I think there's a big danger of using them in vain and idolatrous ways. People can start to use them as a sort of talisman, they can use them as a way to empty their minds of all thought, they may think that if they repeat the same prayer 33 times in a row that God will finally decide to hear them.

Matthew 6:7 "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking."

Another point: what reason is there to use such things? Definitely look through the thread @83r17h shared. It will be helpful on this specific topic.

---

As for your question on using prayer retreats of RC and EO groups for extended times of personal devotion, I would strongly advise against it. It is no neutral thing to go to. Some questions I have: should we go to a mormon prayer retreat? What about one put on by the jehovas witness? How about the Muslims (they have coffee)?

The words of William Whitaker from A Disputation on Holy Scripture ring in my mind on this particular subject:

"Now of this discourse I perceive that the utility, or rather the necessity, is three-fold. In the first place, we have to treat not of the opinions of philosophers, which one may either be ignorant of, or refute with commendation,—not of the forms of the lawyers, in which one may err without damage,—not of the institutions of physicians, of the nature and cure of diseases, wherein only our bodily health is concerned,—not of any slight or trivial matters;—but here the matter of our dispute is certain controversies of religion, and those of the last importance, in which whosoever errs is deceived to the eternal destruction of his soul. In a word, we have to speak of the sacred scriptures, of the nature of the church, of the sacraments, of righteousness, of Christ, of the fundamentals of the faith; all which are of that nature, that if one be shaken, nothing can remain sound in the whole fabric of religion. If what these men teach be true, we are in a miserable condition; we are involved in infinite errors of the grossest kind, and cannot possibly be saved. But if, as I am fully persuaded and convinced, it is they who are in error, they cannot deny that they are justly condemned if they still persist in their errors. For if one heresy be sufficient to entail destruction, what hope can be cherished for those who defend so many heresies with such obstinate pertinacity? Therefore either they must perish, or we. It is impossible that we can both be safe, where our assertions and belief are so contradictory. Since this is so, it behoves us all to bestow great pains and diligence in acquiring a thorough knowledge of these matters, where error is attended with such perils."

There are some intracacies in application of what Whitaker is saying, but I would consider his words carefully. The disagreements are no small matter and we are not united with rome or the east.

I'll ask a similar question on this as I did for the prayer beads: What reason is there to go to such a thing? Need a quiet place? Go to a national forrest. Need lunch, coffee, and tea? Find a coffee shop.

---

I hope these thoughts are helpful!

 

[CasualWestminsterEnjoyer]

"Protestant prayer beads" strikes me as an oxymoron.

 

[Joshua]

“Lo, this only have I found, that God hath made man upright; but they have sought out many inventions,” Ecc. 9

 

[SolaScriptura]

Yeah there’s a thing with people thinking that the props and rituals of old are deep, pious, and helpful. They’re not. They’re based on superstition and ignorance of God’s word.

 

[Ye_Olde_Heidelberger]

1. Should Protestants use prayer beads for personal devotion? I am specifically referencing the design that has its origins in the 1980s in the Episcopal Church with four cruciform beads and a total of 33 beads to represent the earthly life span of Christ.

Our flesh is easily drawn to superstition and things that make us look and feel holy. Prayer beads are one answer to satisfying the flesh, but they are not pleasing to God. Remember what our Lord said of the scribes and Pharisees, "But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments" (Matt. 23:5). Prayer, like all worship, is spiritual. Strive to be a godly man of prayer and wrestle for vital, inward holiness without relying on props.

2. Should Protestants use prayer retreats of other Christian faiths (i.e. the Catholic or Orthodox Church) for extended times of personal devotion? For example I spent a day at a Franciscan prayer retreat a few hours away from me. I personally had a wonderful time. It was only $10 and I was provided lunch, coffee, tea, and a beautiful space to spend time with God. However, there were unmistakably Catholic elements to the retreat.

No. I find the "spiritual formation" movement within some sections of evangelicalism to be extremely worrying. In most cases, it is an attempt to recover Romish mysticism of the Franciscan and Jesuit variety. There is nothing wrong with taking time away to pray, but like above, it must be removed from all superstition. I would highly recommend reading à Brakel's chapter on solitude in the Christian's Reasonable Service to that end.

 

[83r17h]

I find the "spiritual formation" movement within some sections of evangelicalism to be extremely worrying. In most cases, it is an attempt to recover Romish mysticism of the Franciscan and Jesuit variety.

100%. It almost exclusively looks to monastic literature and practices (what Owen calls "self-made mortification." It generally follows Aristotelian views of habit growth (character is self-made by repeated activity) instead of Reformed views of sanctification.

 

[TheBoringBaptist]

"Protestant prayer beads" strikes me as an oxymoron.

I heavily second this. It's like saying "pointed circle"

 

[TheBoringBaptist]

Should Protestants use prayer beads for personal devotion?

No. It's just old Roman and Eastern mysticism and superstition.

Should Protestants use prayer retreats of other Christian faiths (i.e. the Catholic or Orthodox Church) for extended times of personal devotion?

Why does the Protestant not just "retreat" into their closet at home or just find some random quiet place for "extended" personal devotion?


I think it defeats the purpose of being a Protestant if the so called Protestant decides of a sudden to adopt Roman superstition as a gateway to being holy or growing closer to God. If one wants to grow in holiness and closer communion with God, then use what He has given us. The ordinary means of grace.


PS- I find it disturbing of how some evangelicals would claim Sola Scriptura, but then want to "encourage"(bind) others to practice man made(will worship) nonesense.

 

[Edward]

Are Protestant Prayer Beads Sketchy?​

​

Yes. Although 'sketchy' is a bit mild.

2. Should Protestants use prayer retreats of other Christian faiths (i.e. the Catholic or Orthodox Church) for extended times of personal devotion? For example I spent a day at a Franciscan prayer retreat a few hours away from me. I personally had a wonderful time. It was only $10 and I was provided lunch, coffee, tea, and a beautiful space to spend time with God. However, there were unmistakably Catholic elements to the retreat.

Your question is unclear. Was it a RC sponsored retreat, in which case it should be a 'no go', or was the facility rented by another group, in which case it would not be ideal (because of likely Second Commandment violations) but attendance probably shouldn't be grounds for church discipline.

 

[Ryan&Amber2013]

Definitely a no to prayer beads. It's superstition. And someone making someone pay money for a place to pray?.. pretty sick. I mean I get it if they have to charge money for the meal only to cover food costs. But pay to pray is twisted if that's what they do. That's turning spiritual things into worldly business.

 

[Edward]

I mean I get it if they have to charge money for the meal only to cover food costs.

$10 for a lunch and all you can drink tea and coffee sounds like a fair deal. I'm not seeing much profit margin there. It wouldn't even cover a couple of cold brews at Starbucks.

 

[Ryan&Amber2013]

Yeah I was comparing it to something like the Billy Graham library that's near me. It's free to go and it's kind of like a museum, but if you want lunch or ice cream or whatever, you have to pay for that. But to just go and enjoy the facility and the history and everything is completely free.

 

[NoahBBigley]

We had a thread on prayer beads about a year ago I think: https://puritanboard.com/threads/prayer-books-and-beads.116877/

I would personally stay away from Roman or EO venues. The examples that we have are examples like the PCA minister who apostatized to Rome last year, and had been advocating visits to a local Roman monastery for some time before that. Samuel Miller's thoughts are somewhat relevant: https://static1.squarespace.com/static/590be125ff7c502a07752a5b/t/5afedde9758d466fdfdf6bcc/1526652394753/Miller,+Samuel,+The+Dangers+of+Education+in+Roman+Catholic+Seminaries.pdf

In any discussion of "high" or "low" church, I would want to clearly define terms first. The terms are relative, and since "church" is a good thing, there is an intrinsic rhetorical bias to the "highest" view of the church (after all, who wants to look at the church poorly?). For example, when some Reformed Baptists that I know talk about Presbyterianism as being "high church," it is merely that there is an official confession, and a structured order of worship (in the sense that the music is divided up instead of all together). This isn't exactly a meaningful scale or distinction, and it contains nothing that typically is associated with "high" church rhetoric (like uniform usage of particular words, hierarchical government, etc.). I acknowledge there is variety in Presbyterians, but this simply shows that labeling Presbyterianism as such to be an under-defined concept of "high church" is in potentially misleading.

Thank you for the clarification on “high church” terminology and your insights on my questions. This is extremely helpful!

 

[NoahBBigley]

Hi Noah,

These are my general answers: Yes protestant prayer beads are sketchy, no protestants should not use prayer beads for personal devotion, no protestants should not use prayer retreats of other faiths for extended times of personal devotion. I'll get into the nuances of each of these answers in a moment. First, I want to talk about seminary friends and co-workers expressing interest in "higher" forms of church.

The draw is understandable, espescially if people are surrounded by a lot of the junk that permeates different churches in America. Stuff like emotional "worship" songs that would practically be a love song on pop radio if you switched out "Jesus" for the word "boyfriend". People see the very real issue of this type of stuff. People crave reverence. But, they need to be careful of thinking the grass is always greener. A lot of the "reverential" stuff people do can be just as performative as the stuff pulled in big eva. Only the flavor has changed, not the substance. I've also seen people switch things up "just for the vibes", and that's a really bad reason. Actual conviction on doctrine is the most important. Now on to your main questions.

---

I would not advise a protestant to use prayer beads for personal devotion. I understand that there are some Anglicans and Lutherans that make use of them. There are even some people I highly regard that mention using them from time to time. I disagree with their using them. I think there's a big danger of using them in vain and idolatrous ways. People can start to use them as a sort of talisman, they can use them as a way to empty their minds of all thought, they may think that if they repeat the same prayer 33 times in a row that God will finally decide to hear them.

Matthew 6:7 "But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking."

Another point: what reason is there to use such things? Definitely look through the thread @83r17h shared. It will be helpful on this specific topic.

---

As for your question on using prayer retreats of RC and EO groups for extended times of personal devotion, I would strongly advise against it. It is no neutral thing to go to. Some questions I have: should we go to a mormon prayer retreat? What about one put on by the jehovas witness? How about the Muslims (they have coffee)?

The words of William Whitaker from A Disputation on Holy Scripture ring in my mind on this particular subject:

"Now of this discourse I perceive that the utility, or rather the necessity, is three-fold. In the first place, we have to treat not of the opinions of philosophers, which one may either be ignorant of, or refute with commendation,—not of the forms of the lawyers, in which one may err without damage,—not of the institutions of physicians, of the nature and cure of diseases, wherein only our bodily health is concerned,—not of any slight or trivial matters;—but here the matter of our dispute is certain controversies of religion, and those of the last importance, in which whosoever errs is deceived to the eternal destruction of his soul. In a word, we have to speak of the sacred scriptures, of the nature of the church, of the sacraments, of righteousness, of Christ, of the fundamentals of the faith; all which are of that nature, that if one be shaken, nothing can remain sound in the whole fabric of religion. If what these men teach be true, we are in a miserable condition; we are involved in infinite errors of the grossest kind, and cannot possibly be saved. But if, as I am fully persuaded and convinced, it is they who are in error, they cannot deny that they are justly condemned if they still persist in their errors. For if one heresy be sufficient to entail destruction, what hope can be cherished for those who defend so many heresies with such obstinate pertinacity? Therefore either they must perish, or we. It is impossible that we can both be safe, where our assertions and belief are so contradictory. Since this is so, it behoves us all to bestow great pains and diligence in acquiring a thorough knowledge of these matters, where error is attended with such perils."

There are some intracacies in application of what Whitaker is saying, but I would consider his words carefully. The disagreements are no small matter and we are not united with rome or the east.

I'll ask a similar question on this as I did for the prayer beads: What reason is there to go to such a thing? Need a quiet place? Go to a national forrest. Need lunch, coffee, and tea? Find a coffee shop.

---

I hope these thoughts are helpful!

First off, that is a very interesting point. Curious to hear your thoughts on this change, but it seems that many evangelical churches have gone from the trend of the seeker sensitive church to the trend of tradition. As for your final question, I would assume a few reasons a prayer center is favored over the other options you mentioned are the ability to disconnect from the internet and other distractions, and be fed while not having to distribute and arm and leg for coffee or food…some cafés are painfully expensive near me (i.e. one coffee costs $10). However, in the example I shared I agree that there are wise reasons not to go to a RC or EO retreat center. In fact I luckily stumbled on a Protestant prayer center near me and hope to visit soon!

 

[NoahBBigley]

Yeah there’s a thing with people thinking that the props and rituals of old are deep, pious, and helpful. They’re not. They’re based on superstition and ignorance of God’s word.

Curious to hear more behind your reasoning. Thank you for taking the time to share!

 

[NoahBBigley]

Our flesh is easily drawn to superstition and things that make us look and feel holy. Prayer beads are one answer to satisfying the flesh, but they are not pleasing to God. Remember what our Lord said of the scribes and Pharisees, "But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments" (Matt. 23:5). Prayer, like all worship, is spiritual. Strive to be a godly man of prayer and wrestle for vital, inward holiness without relying on props.


No. I find the "spiritual formation" movement within some sections of evangelicalism to be extremely worrying. In most cases, it is an attempt to recover Romish mysticism of the Franciscan and Jesuit variety. There is nothing wrong with taking time away to pray, but like above, it must be removed from all superstition. I would highly recommend reading à Brakel's chapter on solitude in the Christian's Reasonable Service to that end.

Thank you for sharing! I have had similar conversations with PCA ministers in regards to what seems to be a current trend of tradition. It seems authors such as J.M.C and John Ortberg have repopularized a lot of Dallas Willard’s teachings on formation that have a more mystical approach to formation.

A lot of my interest on this topic comes from my doctoral work on Gen Z’s views of spiritual formation.

Vinyls, thrifting, and the “early church fathers” seem to be in right now.

 

[NoahBBigley]

​

Yes. Although 'sketchy' is a bit mild.


Your question is unclear. Was it a RC sponsored retreat, in which case it should be a 'no go', or was the facility rented by another group, in which case it would not be ideal (because of likely Second Commandment violations) but attendance probably shouldn't be grounds for church discipline.

Good question about my unclear question… It was an example regarding a prayer center near me. Apologies for the lack of clarification. It seems from their website that they are open to all faiths, but in this hypothetical situation I was writing it from the perspective of an individual going for a spiritual retreat to use the grounds by himself.

 

[SolaScriptura]

Thank you for sharing! I have had similar conversations with PCA ministers in regards to what seems to be a current trend of tradition. It seems authors such as J.M.C and John Ortberg have repopularized a lot of Dallas Willard’s teachings on formation that have a more mystical approach to formation.

A lot of my interest on this topic comes from my doctoral work on Gen Z’s views of spiritual formation.

Vinyls, thrifting, and the “early church fathers” seem to be in right now.

Correct… I recently attended a doctoral class in which the professor was critical of our “reformation era” emphasis on doctrine and the Pauline epistles over and against the early and medieval church’s emphasis on the gospels… and he was very much in favor of various medieval expressions of piety, etc.

And I’m not a young, impressionable wet-behind the ears seminary student… So I called him out.… “You can’t make a big deal out of the fact that previous generations were largely illiterate and didn’t have access to the Bible and then simultaneously act like their expressions of piety were well-founded and robustly biblical and truly spiritual. We have the Bible, and we can read, so we are in a position to know better. And because I have the Bible and can read and know better, I know that all those expressions of piety that you think were so beautiful and beneficial were actually poison and toxic to their souls. So I’ll stick with our “reformation era” doctrinal and practical emphases thank you very much.”

 

[Ploutos]

Yes, Protestant prayer beads are sketchy. No, you shouldn't use them.

As far as going to a prayer center for some sort of silent or meditative retreat, I second what is said above. I will only add that it's possible for 21st-century Americans to neglect the value of solitude and contemplation, so I am very much in favor of such retreats from time to time. Personal preference? I would never go to some sort of event hosted by RCs or EOs, and I probably wouldn't go on my initiative to a retreat place run by them. There's a retreat center not too far from me that's run by the local Anglican diocese, and I think it's great. I've gone several times for half-day or all-day "silent retreats" and it's always been very beneficial. But I've always gone by myself or with a group from my church - never as part of an event sponsored by an organization I wouldn't want to be associated with.

And I've never once brought my prayer beads on those retreats.

 

[Edward]

in this hypothetical situation I was writing it from the perspective of an individual going for a spiritual retreat to use the grounds by himself.

Nothing special about the ground based on who is on the deed. The whole concept of 'sacred spaces' is Papist.

" Neither prayer, nor any other part of religious worship, is now, under the gospel, either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed: but God is to be worshipped everywhere"

 

[jwithnell]

The phrase "tradition and structure" in the OP made me pause: it invokes a sense of creating an outward form that may or may not have any inward reality of drawing closer to God.

I have seen the adoption of liturgical calendars moving far into reformed circles and it disturbs me greatly. Even if you take RPW off the table for the sake of discussion, you are reduced to people who know the traditions in great detail: what color should be in the building for what week? but almost nothing of the full scope behind the "holy day." (Most people will see Palm Sunday as a happy affirmation of Love for Jesus somewhere vaguely below Christmas and Easter but in no way a vector toward the arrest, mistrial, and death of Christ by many of these same participants.) And what's worse, people don't know the parts of the Bible that come between these colorful stories. I have a lifetime closely associated with the Lutherans and live in an area where Romanism is advancing. Biblical illiteracy is the norm.

I do, however, have some sympathy for retreats. Our society finds contemplation, deep devotion to Jesus, and silent reflection and prayer to be odd practices. I've become convinced that the Roman and Eastern practices are appealing to younger people (men in particular) specially because modern evangelicalism leaves NO room for such things. An understanding of transcendence is gone and is sorely missed by those with an awakening sense that more must exist beyond the material world. I've seen in my own church a time of silent prayer before worship replaced by "special music." (Paradoxically called a meditation.) During the Lord's table, thinking of God astonishing sacrifice for us, thanking God for his presence with us ... these things are obliterated by a repetitious praise song. We see Jesus taking time to go apart to be with his father in the quiet of the wilderness. We'd do well to imitate this example.

 

[philomath]

First off, that is a very interesting point. Curious to hear your thoughts on this change, but it seems that many evangelical churches have gone from the trend of the seeker sensitive church to the trend of tradition. As for your final question, I would assume a few reasons a prayer center is favored over the other options you mentioned are the ability to disconnect from the internet and other distractions, and be fed while not having to distribute and arm and leg for coffee or food…some cafés are painfully expensive near me (i.e. one coffee costs $10). However, in the example I shared I agree that there are wise reasons not to go to a RC or EO retreat center. In fact I luckily stumbled on a Protestant prayer center near me and hope to visit soon!

The change for people, espescially younger people, being interested in more "traditional" churches and practices has to do with a lot of stuff. I think it could boil down to being an unrooted generation in an unrooted culture though. People see the bankruptcy of the worst practices present in modern evangelicalism, they've experienced them, and it leaves a sour taste in their mouth as it should. They see people constantly pushing for what's new and current, and they aren't buying it. So they get interested in what's older. This can be a good thing.

It can also be a bad thing. Old doesn't always mean better or right. A practice could be 1500 years old (pretty old), yet still be a wicked accretion that is contrary to Scripture and the practice of the Apostles. Arianism is certainly old. It's also heresy. As for evangelical churches going on a trend of tradition, they can still be seeker sensitive at the same time as being "traditional". People doing "traditional things" because it's seen as "cool" or "an elevated experience" just because it's older than Mother's Day services is still seeker-sensitive. "Traditional practices" are often as much will-worship as practices people complain about in modern evangelicalism, just dressed in older garments. Smells and bells are just older versions of fog machines and droning synths.

Here are the "traditional" things people should practice: Hearing The Scriptures rightly preached. Singing the Psalms. Partaking of The Lord's Supper. Simple, reverent worship as commanded in The Scriptures. Leave the smells, fog machines, bells, and synths. Leave the artificial attempts at producing emotion, whether old or new. Leave distractions. That's my .

---

My initial point of "what reason is there to go to such a thing?" was primarily aimed at the idea of utilizing specifically RC and EO prayer retreats (events), groups, and centers. I don't have anything against generic prayer centers in general.

That all being said, I think there are ways people can disconnect from the internet and other distractions, and have ample food and coffee at a decent cost without the use of a prayer center. Brewing a thermos of your favorite coffee and meal prepping at home is inexpensive. Leaving a your phone at home, in a car, or just keeping it on airplane mode can reduce distractions. A national forrest or city park would be beautiful and calm spaces. A public library would work just as well.

Is that all more effort than paying $10 at a prayer center? Sure, but it's not too bad. Also, with the original question from the first post in mind, I would rather go without food, coffee, and quiet for devotional time than be amongst a group praying rosaries or be in a room (or garden) surrounded by 2CVs.

---

I'm glad you stumbled on a protestant prayer center man. I hope your visit goes well if you decide to check it out!

 

[clawrence9008]

100%. It almost exclusively looks to monastic literature and practices (what Owen calls "self-made mortification." It generally follows Aristotelian views of habit growth (character is self-made by repeated activity) instead of Reformed views of sanctification.

Could you do more into depth on the difference between these two views on Christian growth? I am intrigued!

 

[83r17h]

Could you do more into depth on the difference between these two views on Christian growth? I am intrigued!

Sure. Essentially the Aristotelian view of character formation is that we develop character by developing habits. Habits are acquired by repeated actions. So: you can "make yourself" by your works.

It is usually recognized that the doctrine of justification by faith is a direct contradiction to this. We are pronounced righteous by God, not made righteous by our own actions. Similarly, the Reformed doctrine of sanctification attributes the primary activity to the Spirit, not the man. It is not repeated actions that establish a habit "naturally," it is the Spirit freely working in us by the means of grace which conform us to the image of Christ. The "practice of holiness" (WCF 13.1) is a result of the Spirit's sanctification and not the cause of sanctification. We see this also mentioned in Ephesians (and in fact, we bring it up in our debates with Arminians: good works is a destination, not a source).

The "spiritual formation" tendency (I admit this is anecdotal, not an engagement with any kind of academic theory, and I also admit that the persons I know who advocate it would disagree with my portrayal) reverses this relationship. It is not that we are sanctified and the practice of holiness results. It is that we are sanctified by the practice of holiness, establishing habits the same way we would naturally: by repeated action. You see this with the insistence that we are sanctified by praying words that we don't mean or fully understand. It is somewhat analogous to the ex opere operato view of the sacraments in Roman Catholicism, but applied to the means of grace more broadly. Again, no one in Protestant circles that I know would ever agree to that phrasing. But before you propose that phrasing, they say things that sound awfully like it in substance. And the monastic sources that they tend to admire definitely think something like it.

This is why John Owen, even though using the term "habit," sharply distinguishes it from natural habits and the way they operate. It is why the spiritual habit is described by him as bestowed and not acquired.

Habits that are acquired by many actions have a natural efficacy to preserve themselves, until some opposition that is too hard for them prevail against them; which is frequently (though not easily) done. But this is preserved in us by the constant powerful actings and influence of the Holy Ghost. He which works it in us doth also preserve it in us. And the reason hereof is, because the spring of it is in our head, Christ Jesus, it being only an emanation of virtue and power from him unto us by the Holy Ghost. If this be not actually and always continued, whatever is in us would die and wither of itself.

I have seen some people into "spiritual formation" try to use Owen to validate applying the Aristotelian "repeated actions" view to sanctification, merely because he uses the word "habit." In reality, his usage of the term is quite explicit in contrasting it from Aristotelian "repeated actions" establishing habits.

One of the reasons that we pray before reading the Word (or exercising other means of grace) is specifically to ask God to act and to illuminate our minds. It isn't guaranteed merely by the act of reading the Word. We plead God's promises, not presume upon them as a natural if-then mechanism.

 

[bookish_Basset]

A lot of my interest on this topic comes from my doctoral work on Gen Z’s views of spiritual formation.

Vinyls, thrifting, and the “early church fathers” seem to be in right now.

This struck me because I remember reading Colleen Carroll Campbell's The New Faithful: Why Young Adults Are Embracing Christian Orthodoxy on my way to my first semester of grad school in 2005. She did research on shifts away from nominal, watered-down, or progressive practices to young adults becoming evangelical, RC, or EO, with strong emphasis on the latter two. A lot of her subjects would have probably been Gen X. Both my husband and I (older millennials) had quite a few acquaintances who "started reading the Fathers" and made the jump in the mid-00s. I don't doubt that social media has accelerated all of this in recent years, but I wonder if the temptation is perennial.

 

[ZackF]

This struck me because I remember reading Colleen Carroll Campbell's The New Faithful: Why Young Adults Are Embracing Christian Orthodoxy on my way to my first semester of grad school in 2005. She did research on shifts away from nominal, watered-down, or progressive practices to young adults becoming evangelical, RC, or EO, with strong emphasis on the latter two. A lot of her subjects would have probably been Gen X. Both my husband and I (older millennials) had quite a few acquaintances who "started reading the Fathers" and made the jump in the mid-00s. I don't doubt that social media has accelerated all of this in recent years, but I wonder if the temptation is perennial.

I remember reading that book by Campbell back in my RC days. She’s a gifted writer, and I think she struck upon something. What I liked about her book as many of the people that she profiled, we’re not people trying to be cheeky, hipsters or edgy or anything like that. They were burned out Gen Xers. Campbell being RC herself, I don’t think knew many reformed people. Within a few years of having read that book I found myself in a position, like those she details, but the answer wasn’t in Rome.