I am assuming that presentations will give reasons why Exodus 20:8-11 is just as relevant for Christians today as John 3:16, even if the OT citation is harder to fit on an eye black sticker.

See what’s inside:

Preface: Our Man Godfrey—R. Scott Clark

I. Historical

1. Christology and Pneumatology: John Calvin, the Theologian of the Holy Spirit—Sinclair B. Ferguson

2. Make War No More? The Rise, Fall, and Resurrection of J. Gresham Machen’s Warrior Children—D. G. Hart

3. God as Absolute and Relative, Necessary, Free, and Contingent: the d Intra-Ad Extra Movement of Seventeenth-Century Reformed Language About God—Richard A. Muller

4. “Magic and Noise:” Reformed Christianity in Sister’s America—R. Scott Clark

5. Karl Barth and Modern Protestantism: The Radical Impulse—Ryan Glomsrud

II. Theological

6. Reformed and Always Reforming—Michael S. Horton

7. Calvin, Kuyper, and “Christian Culture”—David VanDrunen

8. History and Exegesis: The Interpretation of Romans 7:14–25 from Erasmus to Arminius—Joel E. Kim

9. John Updike’s Christian America—John R. Muether

III. Ecclesiastical

10. The Reformation, Luther, and the Modern Struggle for the Gospel—R. C. Sproul

11. The Reformation of the Supper—Kim Riddlebarger

12. Preaching the Doctrine of Regeneration in a Christian Congregation— Hywel R. Jones

13. Integration, Disintegration, and Reintegration: A Preliminary History of the United Reformed Churches in North America—Cornelis P. Venema

14. Epilogue: The Whole Counsel of God: Courageous Calvinism for a New Century—W. Robert Godfrey

But biblical theology is not all the theology that will be taught at Westminster Seminary, for systematic theology will be at the very center of the seminary’s course. At this point an error should be avoided: it must not be thought that systematic theology is one whit less biblical than biblical theology is. But it differs from biblical theology in that, standing on the foundation or biblical theology, it seeks to set forth, no longer in the order of the time when it was revealed, but in the order of logical relationships, the grand sum of what God has told us in his Word. There are those who think that systematic theology on the basis of the Bible is impossible; there are those who think that the Bible contains a mere record of human seeking after God and that its teachings are a mass of contradiction which can never be resolved. But to the number of those persons we do not belong. We believe for our part that God has spoken to us in his Word, and that he has given us not merely theology, but a system of theology, a great logically consistent body of truth.

That system of theology, that body of truth, which we find in the Bible is the Reformed faith, the faith commonly called Calvinistic, which is set forth so gloriously in the Confession and catechisms of the Presbyterian church. It is sometimes referred to as a “man-made creed.” but we do not regard it as such. We regard it, in accordance with our ordination pledge as ministers in the Presbyterian church, as the creed which God has taught us in his Word. If it is contrary to the Bible, it is false. But we hold that it is not contrary to the Bible, but in accordance with the Bible, and true. We rejoice in the approximations to that body of truth which other systems of theology contain; we rejoice in our Christian fellowship with other evangelical churches; we hope that members of other churches, despite our Calvinism, may be willing to enter into Westminster Seminary as students and to listen to what we may have to say. But we cannot consent to impoverish our message by setting forth less than what we find the Scripture to contain; and we believe that we shall best serve our fellow Christians, from whatever church they may come, if we set forth not some vague greatest common measure among various creeds, but that great historic faith that has come through Augustine and Calvin to our own Presbyterian church. (“Westminster Theological Seminary,” 1929)

One looks in vain through Google’s various search oppositions for a blogger or writer who questions Lillback’s interpretation. Sure, some have emerged. The folks over at American Creation have given serious attention to Lillback’s claims on behalf of Washington. Also, another student of the founding history professor, Brad Hart (no known relation) subjects Lillback’s Washington to the kind of inspection you’d expect from an Orthodox Presbyterian. But aside from the efforts of your humble oldlife servants, the conservative Reformed world seems to be willing to give Lillback a pass. (By the way, of some interest in this regard is the absence of news about Lillback’s appearance on the Beck show at the WTS website. When one of your faculty or administrators appears on a nationally televised broadcast – or even in the pages of the London Times – your institutional public relations engines generally rev, not to mention when one of your faculty member’s books ascends to number one at Amazon.)

Meanwhile, the folks at Westminster California can’t get off their beach blanket to enjoy the surf without the anti-2k bullies kicking sand, talking trash, and heaping scorn. (Many of these kerfuffles have received comment at oldlife. Curious readers should take advantage of the search capacity and look for “Westminster.”) Whether it is Machen’s Warrior Children, two-kingdom theology, the framework hypothesis, the republication doctrine, or natural law, the faculty at WSC have the reputation of being viral among many people (or is it a vocal minority?) who lead and flock to conservative Reformed and Presbyterian communions in the United States.

One can plausibly conclude that Lillback’s ideas are much more acceptable than those, for instance, of Meredith Kline, the apparent font of WSC’s worst features. For those who are genuinely concerned about the insights of biblical theology – and Kline was certainly in the tradition – this is a depressing even if unsurprising conclusion. Change happens slowly and convincing American Protestants, with habits of considering the United States as the New Israel, that their nation is not the site of God’s redemptive plan but that his work of salvation takes place in the church, an institution that transcends races, nations, and languages, is a hard sell. Even so, it is surprising that more people who have a background with WTS, another institution where biblical theology runs deep if not in the same direction as Kline, would not be more vocal in raising questions about Lillback’s understanding of the United States’ religious meaning and its first president’s faith.

What makes this lack of interest in Lillback’s understanding of Christian America all the more remarkable is that it goes beyond how to read George Washington to how to interpret the Bible. Lillback’s non-profit organization dedicated to faith and freedom in America, the Providence Forum, has published a Faith and Freedom Guide to Philadelphia in which the city’s top fifty historic sites are paired with biblical texts that illustrate the religious significance of the history made in the United States’ first capital. For instance, the nation’s first Supreme Court building comes with these remarks: “The Bible’s teaching on the importance of the judges maintaining justice is declared in Deuteronomy 25:1, ‘When men have a dispute, they are to take it to court and the judges will decide the case, acquitting the innocent and condemning the guilty.’” This may seem harmless enough but it is likely not the best way to divide rightly the word of truth.

When the guide comes to the Masonic Cathedral, across the street from City Hall, the brochure goes off the rails:

The Masonic Order is an international, secret fraternity that played a significant role among the officers of the American revolution. The most famous member of the Masonic Order was George Washington. While their history is debated, the tradition argues that Masonry can be traced to Hiram, who helped build the temple of Solomon that is recorded in 1 Kings 6-7. Their classic symbol is a builder’s square with a compass and the letter G. This symbol is called “GAOTU,” which is an acrostic for “Great Architect Of The Universe” suggesting the geometric orderliness of the universe that argues for a creator and designer of all things. Genesis 1:31 says, “And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day” (KJV).

Not only is an effort to find a biblical origin for Free Masonry highly dubious on historical and theological grounds, but the guide seems to have little awareness that Reformed and Presbyterian churches in Europe and the United States have staunchly opposed to membership in Masonic Lodges as activity worthy of discipline. The only explanation for this intellectual construction of Masonry would appear to be George Washington’s membership. So instead of using Masonry against Washington as something that would raise questions about his orthodoxy, his identity as a Mason becomes a reason to delve into the Free Masons’ biblical origins. This raises an important question for WTS and her alumni – if it is wrong to read the Old Testament through the lens of Ancient Near Eastern Cultures, is it any better to read it through the squint of contemporary America’s culture wars?

And through it all, Covenant Seminary goes on its merry way with a president who has shepherded through the PCA’s Strategic Plan and takes a very different estimate of the United States founding from Lillback. The lack of response to Bryan Chapell’s video about America’s Christian identity, combined with his slugging percentage in PCA politics, suggests there is hope for WSC faculty who would like to enjoy the waves.

So, if the “New Calvinism” becomes a way of recovering the Reformed emphasis on conversion as an experientially-driven encounter and this, in turn, allows for the on-going role of the charismatic, then I am all for it. Such emphases will allow for greater continuity between Reformed and Wesleyan branches of the evangelical movement rather than continually reviving the antagonism of Old Princeton/Westminster. It is time that evangelicalism, and particularly its Reformed wing, freed itself from its Westminster captivity and begin to recover the notion that the gospel is the wonder-working power of God to alter the interior landscape of the heart, to heal diseases, to liberate from all forms of sin, and to usher in the gifts of the kingdom. When juridical models dominate, their emphasis on legal exchanges occurring in a heavenly court obscures the living reality that regeneration, sanctification, and the charismatic life are. Let the renewal begin.

Biblical counseling at WTS has the concern for the “interior landscape of the heart” covered, the word and deed model of ministry promoted by Tim Keller suggests ways in which Presbyterians pursue the wonder-working power of God in liberating people “from all forms of sin,” and the elevation of union in WTS soteriology has put regeneration and sanctification on a par with the forensic element in salvation. In fact, the emphasis on union, with its concomitant stress on the resurrection and the work of the Holy Spirit in the renovation of the human heart, should warm the spirit-filled soul of this Regent professor. Still, I wonder if he needs to replace his Rolodex on neo-evangelicalism with the Blackberry on contemporary Presbyterianism.

Westminster Theological Seminary, which opens its doors today, will hardly be attended by those who seek the plaudits of the world or the plaudits of a worldly church. It can offer for the present no magnificent buildings, no long-established standing in the ecclesiastical or academic world. Why, then, does it open its doors; why does it appeal to the support of Christian men?

The answer is plain. Our new institution is devoted to an unpopular cause; it is devoted to the service of one who is despised and rejected by the world and increasingly belittled by the visible church, the majestic Lord and Savior who is presented to us in the Word of God. From him men are turning away one by one. His sayings are too hard, his deeds of power too strange, his atoning death too great an offense to human pride. But to him, despite all, we hold. No Christ of our own imaginings can ever take his place for us, no mystic Christ whom we seek merely in the hidden depths of our own souls. From all such we turn away ever anew to the blessed written Word and say to the Christ there set forth, the Christ with whom then we have living communion: “Lord, to whom shall we go? Thou hast the words of eternal life”. . . .

[The] pathway of sacrifice is the pathway which students and supporters of Westminster Seminary are called upon to tread. For that we can thank God. Because of the sacrifices involved, no doubt many have been deterred from coming to us; they have feared the opposition of the machinery of the church; some of them may have feared, perhaps, to bear fully the reproach of Christ. We do not judge them. But whatever may be said about the students who have come to us, one thing can certainly be said about those who have come – they are real men.

No, my friends, though Princeton Seminary is dead, the noble tradition of Princeton Seminary is alive. Westminster Seminary will endeavor by God’s grace to continue that tradition unimpaired; it will endeavor, not on a foundation of equivocation and compromise, but on an honest foundation of devotion to God’s Word, to maintain the same principles that the old Princeton maintained. We believe, first, that the Christian religion, as it is set forth in the Confession of Faith of the Presbyterian church, is true; we believe, second, that the Christian religion welcomes and is capable of scholarly defense; and we believe, third, that the Christian religion should be proclaimed without fear or favor, and in clear opposition to whatever opposes it, whether within or without the church, as the only way of salvation for lost mankind. On that platform, brethren, we stand. Pray that we may be enabled by God’s Spirit to stand firm. Pray that the students who go forth from Westminster Seminary may know Christ as their own Savior and may proclaim to others the gospel of his love.

And apparently, readers of the current review haven’t read very deeply in the journal. But a handy gadget at Kerux’s website reveals some items of note.

First this article by Scott Clark on John 2:13-22, on Christ’s cleansing of the Temple.

One lesson taught is the end of the theocratic arrangement in Israel:

It is ironic that those who were to care for God’s resting place, the place symbolic of God’s covenantal communion with his people, should be so insensitive to Jesus’ actions and words. What the priestly aristocracy does not realize is that by opposing Jesus, the temple guardians are opposing the temple itself! As in the garden and in the theocracy, God’s people have again desecrated God’s temple. Not only have they polluted piety for profit, but they fail to recognize the very purpose for which the temple stands–it is a house for God. We know this because they failed to recognize God when he came to the temple!

Because they lacked the Spirit, the Jews completely misunderstood Jesus to be speaking about the temple in which they were standing. Jesus is saying that his body is the temple. He is the “true” or the “real” temple (Jn. 6:32,33). Jesus’ temple supersedes the Herodian temple. Jesus’ and John’s words explain his act of cleansing the temple. Jesus is prophetically foreshadowing the final destruction of the temple. . . .

[T]he Jerusalem temple is an unsatisfactory habitation for our God. Like everything else connected with the old covenant, the temple is an incomplete expression of God’s grace. To redeem us, God must tabernacle in our flesh (Jn. 1:14). In this way the destiny of the temple is bound to the destiny of the Christ.

We also learn from Clark about the importance of holiness after in the new covenant:

God’s requirements for the holiness of his dwelling place have not been watered down in the new covenant. In fact they are greater. Coexisting with the other “living stones” (1 Pet. 2:5) joined together to become a “dwelling in which God lives by his Spirit” (Eph. 2:21) means even greater holiness than that of the old covenant. We no longer have to watch Moses go to the tent to meet with God; he has come to us in his Son and now in his Spirit.

Clark even affirms the importance of union with Christ:

Not only are we God’s temple, but we still have a religious life in the temple. For the evangelist, to truly be in the temple is to be in Christ because he is the true temple. John wrote his gospel to the end that we might find ourselves standing in the temple (Jn. 20:31; Col. 3:3). To be in the temple is to be in communion with God. It is to have intimate, personal fellowship with God. Whoever is united by the Spirit to the ascended Lord is now in the true, heavenly, Spirit-filled, temple and worships truly.

Perhaps even more arresting than Clark’s meditation was David VanDrunen’s essay in Kerux on the culture wars. Since WSC continues to receive demerits for not being hard on crime, and apparently the Kerux review hints at this (only a few have actually seen the review because the print run is so small, and those who have read it have yet to finish it), VanDrunen’s piece, “Biblical Theology and the Culture War,” is particularly worthy of notice.

Here is one point that VanDrunen makes during his reflections on Jeremiah 29:

This brief look at biblical theology should teach us a number of things about this battle. Most important of all, it teaches us that the culture war rages in Babylon, not in the Promised Land. A number of other important considerations arise from this. For one thing, it reminds us that in any of our cultural struggles we are not to set as a goal the annihilation or even the radical transformation of society. The existence of Babylon is completely legitimate. This is a particularly relevant message for Americans especially to heed. America is portrayed as the Promised Land so often—it is the hope of the world, the shining city on the hill, with liberty and justice for all. It is the refuge for the teeming masses of distant shores yearning to be free. It is a land of never before attained prosperity and military strength. America certainly is a great land, and patriotic affections are good and healthy. But it is not paradise, and never was. And neither is any other place on earth. To view any earthly land as the Promised Land is to set our sights both too high and too low at the same time: too high for our nation’s prospects and too low for what the Promised Land really is. People wage culture wars in Babylon, and to whatever extent they win or lose, Babylon continues to be just that—Babylon! It will not be annihilated, and it will not be transformed into something else.

To understand this is to put things into perspective. If the America of 50 or 100 or 200 years ago was Babylon, and if the America of the next generation, apart from the outcome of this culture war, will still be Babylon, should we not conclude that culture wars really are not won or lost, at least not absolutely? Living in Babylon by definition implies living outside of Paradise in a land which does not in any special way belong to the church, and as such is more or less filled with injustice, immorality, and any number of other depravities which motivate the culture warriors. As long as the church has lived in Babylon, it has been involved in cultures with marks of degeneracy. And as long as it continues to live here, it will face the same thing. It is only at Christ’s return that wicked culture and its supporters will be abolished completely: “God is just: He will pay back trouble to those who trouble you and give relief to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels” (2 Thess. 1:6-7). The culture war has been raging for ages and it will not end until Christ returns. Why do we so often act as if the 1960′s, with the corresponding rise of the drug culture and sexual promiscuity, marked the beginning of this war? Perhaps the battle rages more fiercely and more visibly now, but even Christians living in Norman Rockwell America should have realized the existence of the culture war—the same culture war which rages around us now. As a wise man long ago observed, there is nothing new under the sun.

Does this mean that fighting the culture wars is wrong? VanDrunen says, “of course not.” But if Christians do fight in those battles they need to do so with a proper understanding of the stakes involved:

God commanded the people in Jeremiah 29 to seek the peace and prosperity of the city in which they lived, and this applies to us as well. We know that a nation with increasing numbers of cocaine-addicts, abortions, thefts, child-abuse cases, illiterates, etc., etc., will not retain desirable levels of peace and prosperity for long. Therefore we do have an obligation to do things which will, if not eliminate such things, at least substantially reduce their rate of occurrence. The peace and prosperity of our society, not to mention our personal peace and prosperity, depend on it. And the political sphere certainly is one of the institutions of culture which will make its indelible stamp on the peace and prosperity of the society. Christians therefore should have an interest in the political process when their form of government allows it, as ours does. To turn our backs on politics would mean to turn our backs in part to the command of God to seek the peace and prosperity of our nation. We may debate amongst ourselves which political positions to promote and how much emphasis should be given to the political process, but the interest and involvement in politics which we see among the “religious right” is in itself a good thing. But, it must always be accompanied by the realization that we are participating in the politics of Babylon. What should we hope to gain by our cultural, including political, activity? Only a relatively better life for society, ourselves, and our children in the years to come than what we would otherwise face. We seek not the destruction of our enemies, but simply a modestly better society which in the future will face exactly the same kinds of threats and require the same sort of opposition. Perhaps we can turn America back to the culture of the 1950′s. But the 1960′s will always follow.

Our first hope naturally is for the peace and prosperity of our nation. But perhaps we should be secretly pleased when these turn into disorder and depression. We have noted how many Christians today yearn for the days of public virtue present years ago in our nation’s history. It seems that there is little doubt that as far as public virtue goes America has seen better days. But when we see how such memories distort the biblical understanding that we live in Babylon, when we see how they cause our hopes to seek fulfillment not in the next world, but in this, when we see how they paint a falsely idyllic picture in our minds which we ignorantly project into the future, does it not make us at least wonder how much good such relatively peaceful and prosperous days really do. If God answered our prayers and blessed our cultural efforts by bringing us days of unparalleled peace and prosperity, would that not in itself be a tremendous temptation to set our sights no higher than Babylon? Are not days such as ours good reminders of what Babylon really is—a pagan, depraved, and hopeless place over which an angel from heaven will one day shout: “Fallen! Fallen is Babylon the Great” (Rev. 18:2)? The Israelites were apparently satisfied with the peace and prosperity of Babylon— only a tiny fraction of them returned to the Promised Land when the opportunity came. Will we as a church do any better?

Yes, let us pray for the peace and prosperity of our land for the sake of the physical well-being of ourselves and our children. But let us also be thankful for God’s often disappointing answers for the sake of the spiritual well-being of his church.

Articles such as these make Kerux worthwhile reading, especially for those inclined to read it along with the Talmud.

(By the way, the Nicotine Theological Journal‘s policy is never to turn on its contributors.)

So in addition to the recent assertion that Horton denies the gospel, the ongoing critique and misrepresentation of the two kingdoms, and a petty review of a publicity piece by WSC on Christian education, now comes a lengthy negative review in Kerux of a book edited by WSC faculty on the Mosaic covenant that has our good CRC pastor, Rabbi Bret, gleeful over the opportunity to kick a little more sand at his favorite target. (Whether Bret is obsessive is open to debate, but of all the items in his index, the Radical 2k Virus has 202 entries — and some think I’m obsessed with Keller. The next most frequent subject is government. Warning: pastor Bret is a Theonomist who ran for office on the Constitution Party ticket – does the Constitution actually mention the Lord?)

(By the time of this posting, WSC seems to have attracted more attention from Pastor Bret than the birth of our Lord:

Kerux Throws The Gauntlet Down By Challenging The “Escondido Hermeneutic” 12/21

Kerux Sounds Five Bell Fire Alarm Against Raging Fire That Is “Escondido Hermeneutic” 12/22

Dr. R. Scott Clark … Your Snide Reply To Kerux Has Been More Then Amply Answered 12/25

Kerux & Its Five Alarm Fire — Drivers Beware “The Escondido Hermeneutic” is a Falling Contradiction Zone 12/26

Escondido Hermeneutic and Natural Law Theory 12/27)

The tension between the U.S. Constitution and the idea of a theonomic state is only the beginning of the inconsistencies that afflict our good CRC pastor, and his posts about the latest “dirt” on WSC are no exception to the rule of “look for no coherence in my views.” Bret writes:

The Reformed Church is living in hazardous times. We are betwixt the hammer of Federal Vision and the anvil of the R2K Escondido hermeneutic. And if that weren’t enough we are being crushed from the left and the right with postmodern theologies and the continued chickification of the Church. D. Martyn Lloyd Jones (The Doctor) used to say that truth was a knife’s edge and that one could easily fall off either side. God grant us wisdom and perseverance to pass on the faith once and delivered to the saints to the generation that comes behind us. God grant us grace to defeat all heterodox theologies.

But then Pastor Bret backs up and begins to hedge:

the hour may well be to late to roll back this theology. Already acolytes of Escondido are pushing their agenda in Church courts in a jihad against Federal Vision. Ironically, I agree that Federal Vision, in its more feral forms, needs to be removed from Reformed Churches. What I am concerned about though is that many of those who are leading the way in eliminating this Federal Vision disease have a equally potent disease that should it become the majority report will enervate Reformed Theology, the Reformed Church, and individual Christian lives every bit as much as if Federal Vision were to become triumphant.

So let’s get this straight. WSC is opposed to Federal Vision Theology, and so is pastor Bret. But then, let’s sure hope that WSC doesn’t prevail against FV because WSC is as bad as FV. But if WSC is opposed to FV, why is it as bad as FV? Dunno.

Pastor Bret apparently has not considered that WSC’s teaching on justification is closely bound up with two-kingdom theology, as David VanDrunen recently argued in his inaugural lecture. In fact, in Bret’s own reaction to the Manhattan Declaration you see a laudable concern to protect the gospel from social activism. On the occasion of that statement, Bret wrote:

I believe the MD does a good job of articulating Christian ethics. However, I also believe that Colson and others are fuzzing theological identity for the sake of pursuing a Christian moralism that will not survive if it is not built upon the foundation of a Theological identity that clearly advocates faith alone.

As I have said before I believe in co-belligerence, but I believe in it only when it is of a nature where all parties realize going in that we are only agreed on the very thin slice of whatever it is we are standing together on and that our agreement ends at the water’s edge of Biblical definitions of the essence of the Christian faith.

So did Mike Horton, one of Bret’s favorite targets, get any credit for taking a similar position on the Manhattan Declaration? No. Is pastor Bret capable of recognizing that a strong affirmation of the centrality of justification is the basis for opposing all forms of “works righteousness,” even the ones performed by members of the Constitution party? Not apparently.

One other possible point of convergence between pastor Bret and WSC is the ticklish matter of women’s ordination in the CRC. Now, I suppose – charitable guy that I am – that Bret is opposed to women in office even though he ministers in a communion that ordains women to the office of elder and pastor. Bret is opposed to feminism in most forms (and used to show up at the Bayly Brothers blog to second their targeting of most forms of female insubordination). Well, wasn’t WSC the institutional face of opposition to women’s ordination in the CRC? But will pastor Bret give WSC any credit for its positive positions?

So let’s tally up the WSC’s scorecard.

They get an A from pastor Bret on FV.

They get an A from him on statements like the Manhattan Declaration when those affirmations apparently compromise the gospel.

They get an A for opposing women’s ordination.

That averages out to a final grade of – you guessed it – F. Boy, theonomists are a demanding lot.

Meanwhile, the inconsistencies are not pastor Bret’s alone. Kerux’s review is particularly opposed to the teaching of Meredith Kline even though Kline wrote for Kerux when he was alive and may have been responsible for giving the journal early on some much needed credibility. In addition, the flack heading toward WSC from N. Indiana fails to recognize the substantial common ground upon which both sides stand regarding the need to defend the centrality of justification in current theological discussions as opposed to the non-existent or weak responses from elsewhere. That leaves FV as the only consistent critic of WSC. Sometimes it is good to be known by your enemies.

But the jaw-dropping dimensions of pastor Bret’s anomalous shout out to Kerux needs to be appreciated. As mentioned above, pastor Bret is a theonomist, which is why some of us refer to him as the CRC Rabbi. Kerux is decidedly committed to the biblical theology of Vos and Ridderbos. Kerux readers contemplate the heavenlies; they don’t look for Constitution Party candidates to codify divine law into American policy and legislation. Indeed, Kerux follows an approach to theonomy similar to Meredith Kline’s, which means that Kerux, not only having gotten its start at WSC, shares with WSC a commitment to biblical theology and opposing the confusion of kingdoms that accompanies flawed eschatology. Where Kerux stands on the controversy over justification post-Shepherd is another matter, and that may be the source of Kerux’s opposition to WSC (despite the good work of WSC faculty on the OPC report on justification.) And that would put pastor Bret in the very awkward position of looking for support against R2kV from folks who disagree with him on theonomy and on justification.

The mind melts, not from fires at WSC, but from the hot air that bellows forth to assail that spindly kid on the beach in southern California.

But Frame decided to write a lengthy review in which Horton’s assessment comes off as more theologically flawed than those whom Horton critiques.

On the one hand, according to Frame, Horton is wrong about contemporary evangelicalism:

Speaking, perhaps presumptuously, for “the American church,” let me attempt a reply. For what it is worth, my own perception of American evangelicalism is very different from Horton’s. My observation is anecdotal (just like his, in the final analysis), but based on around 55 years of adult observation in many different kinds of churches including the much maligned mega-churches. In most every evangelical church I have visited or heard about, the “focus” is on God in Christ. There has been something of a shift over the years in what Horton would call a “subjective” direction. But that is best described not as unfaithfulness, but as a shift toward more application of Scripture to people’s external situations and inner life. There is a greater interest in sanctification (not just justification), on Christianity as a world view, on believers’ obligations to one another, on love within the body of Christ, and in the implications of Scripture for social justice.

I don’t see this as wrong, or unbiblical. Indeed, I think this general trend is an improvement over the state of affairs fifty years ago. Scripture is certainly concerned about these matters, and we ought to teach and learn what it has to say.

(By the way, Frame thinks that Horton shares this outlook primarily with secular critics of American religion. But Frame does not acknowledge that conservative Protestants like David Wells and Carl Trueman, or moderate to liberal Protestants such as Douglas Webster, William Willimon, and Stanley Hauerwas agree with Horton more than Frame.)

On the other hand, Frame thinks that the basis for Horton’s critique is theologically defective:

Horton’s alarmism is persuasive to many people, and I have been moved to try to show them their persuasion is premature. The problem is that the yardstick Horton uses to measure the American church’s allegiance to Christ is not an accurate yardstick. Or, to drop the metaphor, Horton measures the American church with a defective theology.

He comes on to the reader as a generic Protestant Christian with a passion for the historic doctrines of the atonement and of justification by faith alone. He writes engagingly. Naturally, then, other Protestants tend to resonate to his arguments. But Horton is not just a generic Protestant or even a generic Reformed theologian. He holds certain positions that are not warranted by the Reformed Confessions and which in my mind are not even Scriptural.

Frame is fully within his duties as a theology professor to review critically the book of another theologian, even one who apparently shares his theological tradition. But he is on shaky ground when he has faulted folks like Horton at other times for being Machen’s Warrior Children, that is, for needlessly criticizing those within the Reformed household. According to Frame:

The Machen movement was born in the controversy over liberal theology. I have no doubt that Machen and his colleagues were right to reject this theology and to fight it. But it is arguable that once the Machenites found themselves in a “true Presbyterian church” they were unable to moderate their martial impulses. Being in a church without liberals to fight, they turned on one another.

For some reason, John Frame thinks he is not a pugilist even after writing reviews like his of Horton (not to mention that the Warrior Children piece contained several punches, some below the belt). If he had a better understanding of “the Machen movement, Frame might realize that every controversy has more than two sides. In the 1920s, the alternatives were not simply conservatives like Machen or liberals like Harry Emerson Fosdick. In between were evangelicals like Charles Erdman who needed to decide whether to agree with conservatives and oppose liberals, or find a way to avoid controversy and work for the unity of the church, even to the point of keeping people who were not Calvinistic in the fold. Erdman never thought that his case for unity was controversial or contested. He thought Machen was extreme and temperamentally defective, and Erdman, an acknowledged evangelical, threw Machen under the bus. In so doing, Erdman made room in the Presbyterian Church for Machen’s enemies.

Blame it on the tri-perspectivalism, but Frame does not see that his notion of evangelical unity does not make room for Horton or other confessional Protestants who critique born-again Protestantism. Does Frame mean to embrace Osteen more than Horton? He may not. But if he doesn’t, why not write his own review of Osteen, instead of waiting to rip Horton’s critique?

John Frame is in denial about being a warrior. But at least he is correct about his family ties to Machen.

Now the only question is whether R. Scott Clark is more like Tim or Gareth.