Book Review - Worshiping with the Church Fathers

Worshiping with the Church Fathers seems to reflect a growing interest among Protestants—especially Evangelicals—in early Christianity. Hall is an associate editor for IVP’s Ancient Christian Commentary on Scripture, as well as the author of the series of which this book is the third installment. The other titles are Reading Scripture with the Church Fathers, Learning Theology with the Church Fathers and Living Ethnically with the Church Fathers.

The present volume focuses on “baptism, the Eucharist, prayer and the spirituality of the desert fathers” (p. 13). Throughout the book, Hall inserts personal experiences that help keep the book from being a boring string of facts. To help prepare readers for the strangeness they will encounter, he concedes that our world is different, that we are personally resistant to many of the themes here,that we offer “aesthetic resistance,” and we listen to the fathers in a negative fashion (pp. 14-15).

By “aesthetic resistance,” Hall is referring to the fathers’ use of allegory and the dislike of many for that practice—including, he expects, some of his readers (p. 15). He does offer sound advice regarding “negative listening.” We often “ignore all that is positively said in a text and [draw] our attention to what is not said and what we think should be said” (p. 16). I decided to listen before I drew any conclusions.

Hall divided the book into three parts: the sacraments, prayer, and discipline. In the first section on the sacraments, he discusses the initiatory rite of baptism then moves on to the Eucharist. Recognizing that there will be readers from the evangelical side of Christianity who may have never been exposed to sacramental ideas and theology, he defines the concept at the beginning of the discussion. He lets the reader know that “the fathers believed that God delights to use tangible, concrete, earthly means—matter itself—to communicate his grace, redemption and presence to us…. Sometimes this perspective is known today as sacramental realism” (p. 21). Hall quotes from the fathers to allow them to defend their own views on this concept. The ground of their understanding of sacramental realism is the incarnation (p. 22).

Most of the fathers’ exegesis was through allegorical thought about nearly every part of the ritual of baptism. However, Hall does find men early in church history who defended the notion that baptism means nothing without faith and repentance (e.g., Justin Martyr, p. 40). Toward the end of the chapter, he scans their defense of infant baptism (pp. 46 ff.).

The chapter on the Eucharist shows how the fathers moved in the direction of a sacramental understanding because of the threats they perceived from the Gnostics, who denied the perfect humanity of Christ. The result was that they increased their emphasis on the flesh of Christ as time went on. They defended this theology on the basis of Jesus’ miracle of turning water into wine, concluding that God can change the elements during the Eucharist. Hall admits that the evangelical concern about sacramentalism is valid, but calls that concern a “false dichotomy” between “a personal relationship with Christ through faith” and “the sacramental understanding” (p. 60).

One can see from the fathers’ theology how doctrines developed during the Middle Ages. Much of the development was based on faulty hermeneutics. For example, Ambrose referred to Melchezidek, who was older than Moses, to show that the sacraments were “more ancient” (p. 63). It seems that the fathers did as so many still do today: decide what you want to see in the Bible then find it there!

The best part of the book is the middle section on prayer. In Hall’s words, we can learn by listening to the “father’s thoughts and practices on prayer: the mystery of prayer, the problem of self-deception, steps in learning how to pray, learning to pray the psalms, the problem of distractions in prayer, basic requirements for prayer, fiery prayer and the question of continual or unceasing prayer” (p. 144). Because he re-wrote this section, it seems to flow better than the other two. He also made it more interesting through personal anecdotes.

Hall quotes extensively from a fifth century monk named John Cassian, who wrote about talks that he conducted on prayer called “conferences.” These conferences took place between a monk named Isaac and one of Cassian’s disciples, Germanus. Many of the issues they discussed are the same ones we struggle with in our day. The monk, Isaac, shares his exposition of the four types of prayer in Philippians 4:6-7. Under the discussion about intercession, he makes the point that it should be based on “fervent charity” (p. 102), and that “holiness never compromises, but it is never divorced from love” (p. 103). The “fiery prayer” mentioned in the list above is the silent groaning of Romans 8. Hall then provides an extended discussion of Isaac’s ideas on pp. 105-107.

If I had to pick the best chapter in the book, it would be chapter four, “The Challenge of Unceasing Prayer.” I enjoyed it both from a church historical perspective (how the monks tried to pray without ceasing), and also from a personal-application perspective (the monk’s sincerity in honestly trying to fulfill this command). Regardless of how one views their abuses in some areas (as if we are exempt from abuses ourselves!), these early monks were trying to live out the Scriptures. Were there hindrances to their attempts? Certainly. Hall aptly translates the fathers’ ideas into applications for today.

Hall entitled chapter 5 “Further Coaching on Prayer.” There he discusses a letter Augustine of Hippo wrote to a wealthy widow named Phoba. Augustine was trying to help her to pray better and to find a genuine happiness in Christ instead of trusting uncertain riches. The chapter also discusses the issue of unanswered prayer and how the fathers dealt with it (pp. 155ff).

The Lord’s Prayer is the subject of the next chapter. Hall points out that nearly every one of the Fathers wrote something about this prayer (p. 177) then surveys how they interpreted and applied each of its phrases. Some went to great lengths to relate the “daily bread” phrase to the Eucharist.

The final section of the book analyzes the motivations and lifestyles of the so-called Desert Fathers. These ascetics were admired in their day for the suffering, discipline, dedication and spirituality in much the same way we admire missionaries today (often using the same words!). I freely grant that some were worthy of such praise, but some monks were strange birds, as seen from a few of the stories Hall includes.

The section focuses on Athanasius’ Life of Antony and explains the term theōsis, translated “deification.” In the Fathers’ writings, this meant what we mean by “Christlikeness” (p. 210). At age 55, after 35 years in the desert, Antony began a public ministry and spent another 45 years teaching and serving among people.

We may wonder why these men even went out to the desert. Hall explains that some went to test themselves (the desert can be very harsh), others for solitude, some to do spiritual battle. One monk, Ammonas, explained that the solitude helped with the study of the Scriptures and prepared one for service (pp. 228-229). This idea has been modernized in our use of Christian camps, retreats and, to some extent, even the controlled dorm life at Christian colleges.

Weaknesses

The author has a very ecumenical perspective and lumps anyone who claims to be Christian together as if we are all, each and every one, believers. The ecumenical flavor pervades the book, especially its applications to modern Christianity. In other words, Hall grants the correctness of everyone, whether Roman Catholic, Orthodox, or whatever.

Sometimes Hall’s analysis of the theology of the Fathers is too timid. He acknowledges that the writings of the Desert Fathers are a “mixed bag” (p. 226). They are that, but he could have shown where they erred.

The author suggests visiting a monastery to observe monks who pray for hours on end. He grants that some are mothers of small children (p. 250) and cannot do this, so is he saying that the monks or the mothers are more spiritual? He did not really answer this question.

As a non-sacramentalist, I did not enjoy the first section on baptism and the Eucharist as much the author probably intended.

Strengths

Hall uses primary sources throughout the book, so the reader can see what the Fathers actually said. This also encourages readers to do more research.

As I mentioned earlier, we can learn from these men. We keep facing the same problems they did and even come up with the same answers. This has to be one of the best reasons for studying church history.

Conclusion

I do recommend the book, especially the middle section on prayer. But as with all literature, read with discernment.

Bill Lowry received his B.A., M.A. (both in Pastoral Studies), M.Div, and D.Min from Bob Jones University. From 1986 to 2006 he served with Gospel Fellowship Association as a missionary to Germany. Now back in the US, he is the pastor of Harrisburg Union Church in Connersville, Indiana.