Month: March 2014

The Presbyterian Narrative

Published on by D. G. Hart69 Comments

If Ref21 had commboxes with their posts, I could simply make this point (or set of points) in response to Rick Phillips over there. But I guess ACE stands for Anti-Commbox Evangelicals.

At the risk of offending Bill McClay (as if he reads OL) who wrote a very fine piece on the “American narrative,” the invocation of the bad n-word, narrative, and attaching it to Presbyterian may allow me to make my point/s. Here is what McClay finds vexing about “narrative”:

It is one of those somewhat pretentious academic terms that has wormed its way into common speech, like “gender” or “significant other,” bringing hidden freight along with it. Everywhere you look, you find it being used, and by all kinds of people. Elite journalists, who are likely to be products of university life rather than years of shoe-leather reporting, are perhaps the most likely to employ it, as a way of indicating their intellectual sophistication. But conservative populists like Rush Limbaugh and Sean Hannity are just as likely to use it too. Why is that so? What does this development mean?

I think the answer is clear. The ever more common use of “narrative” signifies the widespread and growing skepticism about any and all of the general accounts of events that have been, and are being, provided to us. We are living in an era of pervasive genteel disbelief—nothing so robust as relativism, but instead something more like a sustained “whatever”—and the word “narrative” provides a way of talking neutrally about such accounts while distancing ourselves from a consideration of their truth. Narratives are understood to be “constructed,” and it is assumed that their construction involves conscious or unconscious elements of selectivity—acts of suppression, inflation, and substitution, all meant to fashion the sequencing and coloration of events into an instrument that conveys what the narrator wants us to see and believe.

I invoke “narrative” less to be trendy than to introduce to Presbyterians (real Calvinists?) the idea that we all have narratives and that we may want to be more self-conscious about them even without using the word. (Self-aggrandizement alert — I am a historian and I am actually licensed to think about “narrative.”)

Rick Phillips has a Presbyterian narrative that generally derives from New Side Presbyterianism, the ones who supported the First Pretty Good Awakening. That gives him the leverage, apparently, to further identify with New Calvinism over the Old (at least as long as the Old are critical of the new — mind you, criticism isn’t bad because New Siders and New Calvinists criticize Lutherans; where the Old Calvinists go off the rails, apparently, is in siding with Lutherans over New Calvininsts). Phillip’s affection for the New likely cools when it comes to the New School Presbyterians since they weren’t very good Calvinists. The Old School Presbyterians were good Calvinists, but they were also generally New Siders at heart — they liked aspects of the Pretty Good Awakening of the 18th century. When it comes to New Life versus Old Life, I’m betting Phillips will side with the former since Tim Keller represents the former and OL (duh) represents the latter. Plus, ins’t Keller a New Calvinist?

The problem with this narrative is that it does not address the rupture that the First Pretty Good Awakening introduced into Reformed Protestantism. The stress on experimental piety and revivals undermined the formal ministry and routine piety that had characterized many pockets of the Reformed world prior to the first celebrity pastor – George Whitefield.

What is also important to notice is that Reformed Protestants prior to Whitefield had no trouble identifying with Lutherans. Just look at the Harmony of the Confessions (1581). According to Wikipedia (another no no, but it sure is handy):

It grew out of a desire for one common Creed, which was modified into the idea of a selected harmony. In this shape it was proposed by the Protestants of Zurich and Geneva. Jean-François Salvart, minister of the Church of Castres, is now recognized as the chief editor of the work with some assistance from Theodore Beza, Lambert Daneau, Antoine de la Roche Chandieu, and Simon Goulart. It was intended as a defense of Protestant, and particularly Reformed, doctrine against the attacks of Roman Catholics and Lutherans. It does not give the confessions in full, but extracts from them on the chief articles of faith, which are classified under nineteen sections. It anticipates Georg Benedikt Winer’s method, but for harmonistic purposes.

But look at what these Old Calvinists decided to include in the Harmony:

Besides the principal Reformed Confessions (i.e., the Tetrapolitan, Basel and Helvetic, and Belgic Confessions), three Lutheran Confessions are also used, viz., the Augsburg Confession, the Saxon Confession (Confessio Saxonica), and the Württemberg Confession, as well as the Bohemian Confession (1573) and Anglican Confession (1562). The work appeared almost simultaneously with the Lutheran Formula of Concord, and may be called a Reformed Formula of Concord, though differing from the former in being a mere compilation from previous symbols.

So the question is, where did the love go? Why not more love for New Calvinists instead of Lutherans? And more importantly, what does this reveal about the Presbyterian narrative? Doesn’t it show that we have lost touch with a part of our tradition that used to regard Lutherans as more in sympathy with Reformed Protestantism than charismatics? It’s a free country and Phillips can tell whatever narrative he wants. But shouldn’t he admit he’s not telling the whole story? And one of the main factors that have prevented American Presbyterians from telling the whole story is their love affair with the First Pretty Good Awakening — an event that had all sorts of detractors on good confessional and ecclesiological grounds, sometimes who go by the name Old Side (not Old Light a Congregationalist term). (Self-serving alert: see Seeking A Better Country.)

What should also be noticed is that the Old Calvinists who put together the Harmony did not affirm union with Christ to the degree that Phillips does, as if it is the central dogma that holds Reformed Protestantism together. In fact, union is never mentioned in either the Belgic Confession or the Three Forms of Unity. If it does appear it is always in the word communion. So is Phillips prepared to dismiss the Three Forms of Unity (no pun here) in his insistence on union with Christ?

Finally, I have to take issue with Phillips’ misrepresentation of 2k, which in my mind borders on the rhetoric of the BBs:

Moreover, if being a Lutheran-leaning Old Calvinist means that I must embrace a radical two kingdoms position that will keep me from speaking publicly against manifest evils like abortion and homosexual marriage, then once again I am willing to have my Old Calvinist credentials held in derision.

I would prefer that Phillips extend the same generosity to 2k that he does to New Calvinism. But if he doesn’t want to, he should know that 2kers all affirm the confessions and catechisms of the Reformed churches which teach that murder and homosexual marriage are sinful. But even Lutherans know that carrying a baby to birth or marrying a person of the opposite sex is not going to merit God’s favor. And that is the point of 2k — for the guhzillionth time — that the good works performed in obedience to the law (state or ecclesiastical) won’t save. Can we get some credit here?

Postscript: Here’s is how a charismatic outsider sees it:

It is the revivalist style of at least some members of the New Calvinism punctuated by constant references to Jonathan Edwards and the rise of charismatic Calvinism that has many Old School Presbyterians concerned. Piper side-stepped the main issue between the two camps: from an Old-School perspective the New Calvinism smacks of the evangelical revivalism of a D. L. Moody, or, more to the point, the baseball-player-turned-evangelist Billy Sunday (insert Mark Driscoll reference here). Sunday once called the novelist Sinclair Lewis “Satan’s cohort” in response to Lewis’s 1927 satirical novel Elmer Gantry, whose main character—a hypocritical evangelist—was modeled on Sunday’s flamboyant style.

That older coalition of Congregationalists, Baptists, and New School Presbyterians combined dispensationalism, celebrity revivalism, and fundamentalism—the very traits that Old School Presbyterians disliked then and now. It is not without some irony that Piper acknowledged the important role of Westminster Seminary while not even mentioning that it was the epicenter of Old School Presbyterianism with its anti-revivalist and cessationist stance (at the end of his lecture Piper got a laugh when he said, “you don’t even want to know my eschatology.” Indeed!). . . . All of this is to say that the New Calvinism looks a lot like the old New School Presbyterianism with a Baptist and charismatic flair to it.

Does this make me an outsider? Or can outsiders pick up better what’s going on than insiders?

Postpostscript: Look mom, no inflammation:

In speaking of Old Calvinism, I admit that I am using the expression loosely for the community of Calvinists generally connected with Old School Presbyterianism and their conservative Reformed Baptist counterparts. One thinks of Martyn Lloyd-Jones and the Banner of Truth, and James Montgomery Boice and the Alliance of Confessing Evangelicals (the host organization of this blog). They are united by a commitment to Five-Point Calvinism, ordinary means of grace ministry, the regulative principle of worship, and a traditional elder-rule approach to church polity.

Having More Fun than a Visiting Professor Should

Published on by D. G. Hart12 Comments

I continue to find amusing pieces in H. L. Mencken’s oeuvre as I try to frame a book on the Baltimore journalist and the conventions of American Christianity that conflicted with his own enjoyment of life. The latest comes from a book he co-wrote, Europe after 8:15, a guide to night life in various cities. Mencken took responsibility for Munich and wrote the following:

Let the most important facts come first. The best beer in Munich is Spatenbräu; the best place to get it is at the Hoftheatre Café in the Residenzstrasse; the best time to drink it is after 10 P.M., and the best of all girls to serve it is Fräulein Sophie, that tall and resilient creature, with her appetizing smile, her distinguished bearing and her superbly manicured hands.

I have, in my time, sat under many and many superior kellnerinen, some as regal as grand duchesses, some as demure as shoplifters, some as graceful as prime ballerini, but none reaching so high a general level of merit, none so thoroughly satisfying to eye and soul as Fräulein Sophie. She is a lady, every inch of her, a lady presenting to all gentlemanly clients the ideal blend of cordiality and dignity, and she serves the best beer in Christendom. Take away that beer, and it is possible, of course, that Sophie would lose some minute granule or globule of her charm; but take away Sophie and I fear the beer would lose even more. . . .

In the Hofbräuhaus and in the open air bierkneipen (for instance, the Mathäser joint, of which more anon) one drinks out of earthen cylinders which resemble nothing so much as the gaunt towers of Munich cathedral; and elsewhere the orthodox goblet is a glass edifice following the lines of an old-fashioned silver water pitcher—you know the sort the innocently criminal used to give as wedding presents!—but at the Hoftheatre there is a vessel of special design, hexagonal in cross section and unusually graceful in general aspect. On top, a pewter lid, ground to an optical fit and highly polished—by Sophie, Rosa et al., poor girls! To starboard, a stout handle, apparently of reinforced onyx. Above the handle, and attached to the lid, a metal flange or thumbpiece. Grasp the handle, press your thumb on the thumbpiece—and presto, the lid heaves up. And then, to the tune of a Strauss waltz, played passionately by tone artists in oleaginous dress suits, down goes the Spatenbräu—gurgle, gurgle—burble, burble—down goes the Spatenbräu—exquisite, ineffable!—to drench the heart in its nut brown flood and fill the arteries with its benign alkaloids and antitoxins.

Well, well, maybe I grow too eloquent! Such memories loose and craze the tongue. A man pulls himself up suddenly, to find that he has been vulgar. If so here, so be it! I refuse to plead to the indictment; sentence me and be hanged to you! I am by nature a vulgar fellow. I prefer “Tom Jones” to “The Rosary,” Rabelais to the Elsie books, the Old Testament to the New, the expurgated parts of “Gulliver’s Travels” to those that are left. I delight in beef stews, limericks, burlesque shows, New York City and the music of Haydn, that beery and delightful old rascal! I swear in the presence of ladies and archdeacons. When the mercury is above ninety-five I dine in my shirt sleeves and write poetry naked. I associate habitually with dramatists, bartenders, medical men and musicians. I once, in early youth, kissed a waitress at Dennett’s. So don’t accuse me of vulgarity; I admit it and flout you. Not, of course, that I have no pruderies, no fastidious metes and bounds. Far from it. Babies, for example, are too vulgar for me; I cannot bring myself to touch them. And actors. And evangelists. And the obstetrical anecdotes of ancient dames. But in general, as I have said, I joy in vulgarity, whether it take the form of divorce proceedings or of “Tristan und Isolde,” of an Odd Fellows’ funeral or of Munich beer.

How much did Christianity frame Mencken’s experience of the world? Enough for him to claim that the Old Testament is vulgar compared to the New. What Christian could come up with that astute remark?

The Wormwood and the Gospel Coalition's Gall

Published on by D. G. Hart104 Comments

I take issue less with the author than with the editors who chose to serve themselves without seemingly the slightest bit of caution or embarrassment (thanks to our D.C. correspondent):

Screwtape on How to Ruin The Gospel Coalition
Dear Snavely,

Receiving your letter brought back such memories. It seems like only yesterday that I was in your position, in the field, on the front lines, writing to my uncle Screwtape for advice. How quickly the years pass . . . but enough of that. Your situation is urgent, our Enemy is always on the move, and we have no time for reminiscing.

ScrewtapeLettersYou say your patient has gotten involved with something called “The Gospel Coalition.” Ugh. Even the name reeks of the Enemy. I have done some research, and I agree with you completely—you must act now. Your Patient is dallying with deadly stuff, and much harm can be done. But all is not yet lost.

It seems to me you have one option. Do your best to shift his allegiance from the Enemy to this “Coalition.” If you’re sharp about it, he won’t even know it is happening. What you’re after is this: keep him excited about the Coalition while keeping him from actually doing any of the things the Enemy likes to see in his servants.

It seems the Coalition produces pages and pages of that filth the Enemy calls “truth.” Dangerous stuff. But see if you can use that to keep him from the Enemy’s book. Nothing his servants produce is so deadly to our cause as the Book. Far better for your patient to read 10 pieces on how to read the Book than to actually pick up the Book itself. (A practical note: perhaps you can work in one of those new devices, the ones that beep all the time, the ones the humans love so much—I can never remember their name, but how I wish we’d had them in my day!—to distract him from the Book. Keep him constantly checking for the latest update from the Coalition. Don’t underestimate the power of the New and Urgent—it’s one of our most powerful numbing agents.)

It goes on. Really, it does.

The Preferred Outlook for Ecclesial Reformed Protestants — You Guessed It

Published on by D. G. Hart14 Comments

Bill Evans recently wrote about the importance of ecclesiology and made recommendations for seminarians. Nothing wrong with the post except that Evans doesn’t seem to notice that 2kers are the ones who have been arguing for the importance of ecclesiology (as opposed to the Unionists, transformationalists, theonomists, and New Calvinists). My own bona fides (all about me) are Recovering Mother Kirk. So why won’t Evans give 2kers any credit?

Evans writes:

Reasons for the decline of ecclesiology in many mainline churches are not difficult to discern. Much of this can ultimately be traced to the fact that many in these churches bought wholesale into the optimistic Enlightenment notion of the autonomous individual human being. People are basically pretty good, it is thought, and any tendency toward dysfunctional behavior (i.e., what used to be called “sin”) is attributed to the environment. Moreover, these human beings are not answerable to any authority, such as Holy Scripture, higher than themselves. Needless to say, this quickly resulted in the erosion of the Scriptural basis and confessional moorings for church life.

Since human beings are basically OK, the great need is not salvation in the life to come (whatever that may be), but the amelioration of social ills in this present life and the maximizing of individual freedom in every sphere of life, whether or not expressions of that freedom conflict with biblical morality. Historically the church had sought to maintain biblical moral standards for its members, but now there is widespread disagreement as to what even constitutes moral or immoral behavior—hence the current front-page controversies among mainline Presbyterians, Lutherans, Methodists, and Episcopalians over homosexuality. . . .

While the broader situation is somewhat better in evangelical churches, there is an ecclesiological crisis there as well. To be sure, many American Evangelicals have retained a high view of the Bible’s authority, and of the saving uniqueness of Jesus Christ. For that we must give thanks! But the news is not all good, for various factors have conspired to undercut a vibrant doctrine of the church. A major problem here is that many American Evangelicals have bought into aspects of the broader culture that corrode a biblical doctrine of the church.

Much of this has to do with the reflexive individualism and voluntarism of North American culture generally. Our national consciousness was historically shaped by the frontier experience and by the keen desire to be free from the external constraint of king and Pope. Individual rights are of paramount importance. We begin our thinking with individual rights rather than our responsibilities to the community, an impulse given a great boost by the Enlightenment. All this is no great secret, and was extensively explored by sociologist Robert Bellah and his colleagues in their book Habits of the Heart: Individualism and Commitment in American Life (1985).

One reason for the decline of ecclesiology among Reformed Protestants is the very understanding of the kingdom of God that Evans uses to criticize 2k. After all, if the kingdom of God is bigger than the church, then Christians can just as likely pursue “kingdom work” through plumbing, baking, teaching (general revelation), and politics. That mindset clearly affected Abraham Kuyper whose involvements as a churchman and worshiper trailed off the more engaged he was in taking every square inch captive.

Evans falls prey to kingdom ambiguity by insisting that Reformed orthodoxy has always taught that God’s kingdom is broader than the church:

. . . on the matter of the relationship between church and kingdom the real issue is not whether the church is the kingdom but whether the visible church and the kingdom are coextensive (as 2K proponents maintain). The recent NT scholarship I referenced maintains, rightly I think, that the church is an aspect of the kingdom of God, but that the kingdom is a reality greater in scope than the church. Hart’s protestations notwithstanding, as far as I can tell none of the major Reformed confessions have definitively pronounced on this key question.

In point of fact, the Reformed confessions and catechisms everywhere teach that God rules all things and then make a separate point, that Christ rules the church in a way distinct from divine providence. How could this not be the case if we are to make sense of the Lord’s Prayer’s second petition, which the Larger Catechism:

In the second petition (which is, Thy kingdom come), acknowledging ourselves and all mankind to be by nature under the dominion of sin and Satan, we pray, that the kingdom of sin and Satan may be destroyed, the gospel propagated throughout the world, the Jews called, the fullness of the Gentiles brought in; the church furnished with all gospel officers and ordinances, purged from corruption, countenanced and maintained by the civil magistrate; that the ordinances of Christ may be purely dispensed, and made effectual to the converting of those that are yet in their sins, and the confirming, comforting, and building up of those that are already converted: that Christ would rule in our hearts here, and hasten the time of his second coming, and our reigning with him forever: and that he would be pleased so to exercise the kingdom of his power in all the world, as may best conduce to these ends. (LC 191)

That is a different kind of rule from this:

God’s works of providence are his most holy, wise, and powerful preserving and governing all his creatures; ordering them, and all their actions, to his own glory. (LC 18)

So if Evans is going to ding 2k for making the kingdom of God coextensive with the church (2kers don’t, the kingdom of Christ as redeemer is coextensive with the church), then he needs to pony up his own definition of God’s kingdom and where the church fits. Until that happens, the Ecclesial Calvinist makes more sense as the Kingdom Calvinist. The question is whether he believes in one or two kingdoms.

Biblical Scholar Alert

Published on by D. G. Hart11 Comments

Pete Enns continues to mystify with the following:

Lincoln thoughtfully and clearly articulates the responsibility of theologians and teachers to reflect on ancient creeds in terms of present states of knowledge. Frankly, I’m not sure a good argument can be made for not doing so.

To think otherwise invariable leads to the bizarre thought that the Creator needs to be protected from the wonders of his own creation.

In light of our current understanding of the cosmos, the creedal claim “I believe in God the Father Almighty, maker of heaven and earth” is not diminished but magnified beyond comprehension.

Does Pete actually think that science or history will answer the question of how to be right with God? Might the Bible’s answer to that question be a reason for maintaining that Scripture is unique, authoritative, and worth defending? Might the significance of Christ be a reason for claiming the Bible’s truthfulness? Or is Scripture just one important part of the religious experience of humankind?

Then again, if you think the Bible speaks to all of life — like Shakespeare, plumbing, and trigonometry — then Pete might have a point. But who believes that? Not the church creeds — no chapter on literature, architecture, or math.

Without 2k, Thomas Sowell becomes an Orthodox Reformed Protestant

Published on by D. G. Hart109 Comments

Celebrants of America’s Christian founding take note.

Our Protestant Rabbi interlocutor sometime back came to the defense of Bill Evans’ critique of 2k. I understand in part the frustration with 2k for folks like Rabbi Bret because it denies the certainty that supposedly comes with finding the solutions to social woes in Scripture, which in turn gives the Christian pastor leverage in the culture wars over skeptical citizens, policy makers, and Democrats. The problem (as if there is one) is that opponents of 2k never practice what they teach. They can’t. This isn’t a matter of hypocrisy. I’m tempted to wonder if it’s a question of intelligence but that is not a very charitable explanation either. It is a problem of thinking this antithetical w-w all the way through.

Observe the following. Rabbi B (why is B so prominent in the critics of 2k? The BBs William B. Evans) takes issue with (all about) me on the following grounds:

It is R2K that destroys the Gospel. R2K allows an alien theology to shape the zeitgeist so that all our thought categories are conditioned by that alien theology. Then Darryl expects that, despite that alien theology creating a culture hostile to Biblical Christianity, that the Church will remain unaffected by that hostility and false theology so that it can herald a clear Gospel message. Our contemporary setting screams that Darryl is wrong. Church Growth, Emergent, Pentecostal, Arminian, R2K,etc. churches all demonstrate that the zeitgeist pagan theology is shaping our Churches and so our Christianity. Pentecostalism is shaped by animistic theology. Emergent by cultural Marxist theology. And R2K by libertarian / Anabaptist theology. In point of fact the only Christian Churches which are swimming upstream in this miasma of lunacy are those Churches who understand the Biblical Christianity makes truth claims that impact every area of life.

Wow! Destroys the gospel. Pretty strong stuff. Pass the Rabbi some Paxil (which he must take when he goes to meetings of Classis).

But notice how the good Rabbi destroys the very same gospel he professes to defend when he offers a seminary (SEMINARY!) course on economics:

The purpose of this course is to allow Reformed presuppositions and a Reformed Christian Worldview to mold how we think about money and economics. The emphasis will fall on some of the various paradigms that have been offered concerning Economics focusing especially on the Austrian School, the Ropke Third way and the Distributionist schools. Keynesianism will not be considered except to critique it, as Keynesianism is to Economics what Rap is to Music. The Student will be learning the Macro approach to Economics.

Note — This is a course to familiarize the Seminary Student in Basic Economic theory. It is not intended as a Masters level course for one who is receiving their Masters in Economics.

Main Texts

1.) Basic Economics: A Common Sense Guide to the Economy – Thomas Sowell
2.) Economics In One Lesson — Henry Hazlitt

Required Reading

1.) Applied Economics; Thinking Beyond Stage One — Thomas Sowell
2.) The Social Crisis of Our Time — Wlhelm Ropke
3.) The Law — Frederic Bastiat
4.) What Has Government Done to Our Money? — Murray N. Rothbard
5.) Socialism: An Economic and Sociological Analysis — Ludwig Von Mises
6.) Cliches of Socialism — Anonymous
7.) The Creature from Jekyll Island: A Second Look at the Federal Reserve — Em Griffin
8.) Road To Serfdom — F. A. Hayek
9.) Baptized Inflation — Ian Hodge
10.) Productive Christians in an Age of Guilt Manipulators: A Biblical Response to Ronald J. Sider
David Chilton

11.) Three Works on Distributism — G. K. Chesterton
12.) The Servile State — Hilaire Belloc
13.) A Humane Economy: The Social Framework of the Free Market — Wilhelm Ropke

In Rabbi B’s manichean world where the kingdom of Satan vies with God’s kingdom, where exactly do the likes of Sowell and Von Mises reside? If they are on the side of truth, they must be in God’s kingdom since the kingdom of Satan only produces falsehood and deceit. But I missed the press release about Sowell and Von Mises joining a NAPARC communion. In fact, both economists proceed in their craft and analysis not by referring to God’s law or divinely revealed truths but by relying on — in the anti-2k w-w — their autonomous reason. Remember, their economics do not proceed from a regenerate heart or from reading Scripture.

Now, a 2ker can account for Rabbi B’s attraction to free market economists by chatting up the common realm and general revelation and the image of God even in fallen creatures. But how can Rabbi B account for the truths that non-believers, people who belong to Satan’s kingdom, see? And how can he conceivably promote instruction in anti-Christian ideas — remember, Sowell and Von Mises for all we know are citizens of Satan’s kingdom — for seminarians? Without some recognition of a common realm somewhere between the City of God and the City of man, he can’t, especially when he construes the kingdoms this way:

First, you have Christ’s Kingdom where all the believers are (Church). Then you have every place else that is “not Christ’s Kingdom” (i.e. — “The World”) However, unlike the Anabaptist paradigm in the “Not Christ’s Kingdom” you have both believers and unbelievers cheek by jowl. Let’s call that the mixed or common Kingdom.

Now, here’s the question? Where is Satan’s Kingdom in this two Kingdom model? Darryl and R2K tell us specifically that the World (presumably planet earth outside the Church) is neither Christ’s Kingdom nor Satan’s Kingdom but a common (neutral?) Kingdom. What we need to ask here then is ‘Where is Satan’s Kingdom?’ You know… the Kingdom of Darkness that Colossians 1 talks about Christians having been translated from? It can’t be the case that when men are translated from the Kingdom of Darkness to the Kingdom of God’s dear Son, that they have been translated from the R2K common Kingdom since believers and unbelievers exist together in the common Kingdom.

Rabbi B suffers from invoking the antithesis when he wants to beat up 2k, but then fails to apply it to himself when he reads in economic and political commentators. He should know that 2kers affirm the antithesis and that they also believe this side of the eschaton the antithesis is not a category that believers use meaningfully to make sense of the world except when it comes to church membership. In other words, Christians enjoy fellowship only with Christians within the confines of the visible church. But outside the church, Christians enjoy a host of friendships and relations with non-believers thanks to the life they share outside the Christ’s kingdom. Without that context for understanding of the antithesis, Rabbi B is left with an arbitrary notion of common grace where the insights of unbelievers remarkably coincides with whatever Rabbi B approves. Say hello to the new Protestant pope.

Postscript: Rabbi B also thinks he gets mileage out of 2k’s flawed understanding of the kingdom. He has yet, however, to consider (again, an issue of intelligence?) that God’s kingdom is not the same as Christ’s kingdom. I do not understand what is so hard to understand about the notion that God’s providential rule over all things (even over Saddam Hussein) is different from the rule that Christ extends over his people. Again, if he wants to simplify the kingdoms and extend Christ’s redemptive rule to figures like Saddam Hussein, he has some ‘splainin’ to do with affirmations like the following:

Q. 45. How doth Christ execute the office of a king?
A. Christ executeth the office of a king, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them; in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their good; and also in taking vengeance on the rest, who know not God, and obey not the gospel. (Larger Catechism)

If that leads to an expansive view of God’s kingdom outside the church, then I wonder about Rabbi B’s reading comprehension. But extending Christ’s rule as described here to non-believers would make sense of regarding Thomas Sowell as an orthodox Reformed Protestant.

An Easy Way to tell a New Calvinist from an Old Calvinist — Say Lutheranism!

Published on by D. G. Hart126 Comments

This is inspired by R. Phillips’ post on why Old Calvinists should be encouraged by, even rejoice over, New Calvinism. The word inspired is key because inspiration does not come easily to Old Calvinists unless we are talking the doctrine of Scripture. Temperamentally, we tend to be phlegmatic souls who see almost nothing new under the sun (see below). But New Calvinists see inspiration and enthusiasm as part and parcel of genuine faith. Such inspiration also cuts down on cognitive powers — think Gilbert Tennent.

The lone exception to the New Calvinist w-w is Lutheranism. That is where New Calvinists find their critical skills and discern differences. Does cessationism matter? Not so much. But talk too much about the Lord’s Supper or baptism and you feel the wind going out of New Calvinist hedonism.

I wonder if one reason for such skepticism about Lutheranism is that confessional Lutherans put the stiff upper lip in the theology of suffering. Lutherans know the hype and pizzazz of the theology of glory and stay away from it. New Calvinists, in contrast, seem to be suckers for energy, the triumphalism, the earnestness of the religious conference and the celebrity speaker.

For that reason, I propose a thought experiment. What if we took Phillips’ words regarding New Calvinists and applied them to Lutherans? Would the world-wide interweb go kablooie?

1. Old Calvinism should avoid being overly critical but should rejoice in the New Lutheranism.

2. Old Calvinism should not be threatened by or feel pressure to conform to the New Lutheranism.

3. Old Calvinism should humbly listen to the New Lutheranism, benefiting from its insights and critiques.

4. Old Calvinism should zealously seek to serve rather than to undermine the New Lutheranism.

If Phillips could write about Lutheranism the way he does about New Calvinism, I might be persuaded. Otherwise, I suspect that Phillips was a New Calvinist before New Calvinists starting selling t-shirts.

Postscript: I have taken this personality test that has been going around on the Internet and I further wonder if New Calvinists would score differently from an Old Calvinist, if maybe the differences are primarily temperamental. Here are (all about) my results:

MIDDLING

Your habits and perspectives most resemble those of middle-class Americans. Members of this group tend to be gentle and engaging parents, and if they’re native English speakers they probably use some regional idioms and inflections. Your people are mostly college-educated, and you’re about equally likely to beg children not to shout “so loudly” as you are to ask them to “read slow” during story time. You’re probably a decent judge of others’ emotions, and either a non-evangelical Christian, an atheist, or an agnostic. A typical member of this group breastfeeds for three months or less, drinks diet soda, and visits the dentist regularly. If you’re a member of this group, there’s a good chance that you roll with the flow of technological progress and hate heavy metal music.

The Book for which New Calvinists Have Been Waiting

Published on by D. G. Hart26 Comments

Recovering Mother Kirk was at one time selling for upwards of $200 at some used book outlets, much more a function of economics than of talent (Baker pulled the plug sooner than markets became saturated). Now it is back in print, thanks to the folks at Wipf & Stock. Here is a sample that may attract the young restless sovereigntists:

To hear some proponents of contemporary worship one would think that the church of Jesus Christ had never been able to worship well and properly until the advent of praise songs, Contemporary Christian music, and greater expressiveness in church services. Bill Hybels, for instance, the pastor of Willow Creek Community Church, the flagship congregation for so many of the innovations in late-twentieth-century Christian worship, admitted in a recent interview that he did not understand worship until the mid-1980s while attending a conference at Jack Hayford’s (the author of the now classic praise song, “Majesty”) Church on the Way. There Hybels witnessed a worship leader who was prepared and was able “to take us from where we were, into the presence of God.” After forty-five minutes to an hour of singing when the leader assisted in “adoring,” “confessing before,” and “expressing our absolute trust and devotion” to God, Hybels went back to his hotel room and said “This changes everything!” “Every Christian should regularly experience what I did tonight.”

Key to Hybels’ new conception of worship was the biblical teaching that Christians are to worship their God “in spirit and in truth.” This meant not only that sounding teaching was important for worship, as in a good sermon, but also that believers need to be “emotionally alive and engaged” in the experience of worship. Indeed, what has been crucial to the success and appeal of the newer forms of worship has been a rediscovery of the work and presence of the third person of the Trinity in the gathering of believers to bring praise and honor to God. One Reformed pastor, whose congregation began to incorporate some of the recent worship innovations in his services, says that when his church “discovered a new way to sing praise” the power of the Spirit “washed over us that day.” Previously this congregation had only given “lip service to the Spirit” but now they were uniquely aware of the “gentle presence of the third person of the Trinity.” Likewise, Jack Hayford, writing for Leadership magazine, links the newer forms of worship directly with the Spirit. “Expressive worship cultivates a willingness to be taught by and to submit to the Holy Spirit.” This connection between sponteneity, informality and emotional intensity in contemporary worship explains the popularity of such phrases as “spirit filled,” or “spirit led” in discussions about worship. The presence of the Holy Spirit, along with the signs of his presence, means that worship is not only of God but authentic, sincere and right.

These appeals to the presence and work of the Holy Spirit, however much they spring from sincere devotion, reflect a profound misunderstanding of the third person of the Trinity. Advocates of spirit-filled worship act as if the work of the Holy Spirit has been inextricably bound up with the use of praise songs, electric guitars and overhead projectors. Few of these writers seem to remember exactly when and where Jesus said that his disciples were to worship in “spirit and truth.” As it happened, our Lord said those words almost two-thousand years ago in Samaria and his intention in uttering that phrase was not prophetic, as if he saw a day, two millennia in the future, when his people would finally apprehend the reality of spirit-filled worship. In fact, coming to terms with Christ’s meaning in this widely appealed to phrase, “in spirit and truth,” clarifies what Christian worship is because it explains the work of the Holy Spirit both in the salvation of God’s people and in the period of redemptive history after the ascension of Christ. (from “Spirit Filled Worship,” pp. 91-92)

Why Monarchies Are Out of Favor

Published on by D. G. Hart31 Comments

For more of the West’s history than not (from roughly 600 to the present), monarchy has been the preferred political order. Not until 1789 did constitutional republicanism become an alternative. Since then, republicanism (rule by the few) or democracy (rule by the many) have been the characteristic features of the West’s politics. Sure, we still have a monarch in England and the Netherlands, but they function more like furniture than political figures with real power.

This trend in the West’s politics has not transferred to the West’s ecclesiology. Rule by one (episcopacy) is still popular (even sacred) for some of the West’s Christians, while rule by the many (congregationalism/independency) dominates the worlds of New Calvinism, Baptists, charismatics, and beyond. Rule by the few (presbyterianism) is practiced by a few.

All of this is to provide some context for the recent news that an English Roman Catholic bishop, Michael Campbell has used the power of rule by one to reign in a renegade deacon:

A deacon who runs a Catholic website that criticised bishops, theologians and lay groups for being out of step with church teaching has been asked to stop posting material.

Deacon Nick Donnelly has been asked by the Bishop of Lancaster to stop posting on his Protect the Pope site and undergo a “period of prayer and reflection”.

A spokesman for the Diocese of Lancaster said that Bishop Campbell had asked Mr Donnelly to “voluntarily pause” from publishing in order to reflect “on the duties involved for ordained bloggers/website administrators to truth, charity and unity in the Church.”

The site, however, is being operated by his wife, with the latest posting encouraging readers to submit their own articles. Mr Donnelly, who has agreed to his bishop’s request, told The Tablet that his wife was running the site on her own and he has “no say” over what is posted.

Protect the Pope, which received 100,000 hits a month, regularly criticised groups and individual bishops and took issue with several Tablet articles for being at odds with church teaching.

One of the curious aspects of this story is that it conflicts with what George Weigel tried to teach us about the pope’s power: “Popes, in other words, are not authoritarian figures, who teach what they will and as they will.” Well, when have monarch’s ever not been authoritarian figures except when they ran up against a constitution or parliament that supplied checks and balances? And if bishops (rule by one) have power to act unilaterally within their dioceses, why doesn’t Pope Francis have similar authority to reign in priests, deacons, bishops, and church members in the universal church?

And that makes Pope Francis’ affect all the more remarkable because at times he seems more interested in playing the court jester than the king:

“I want things messy and stirred up.”

This statement by Pope Francis to youth on Copacabana beach last summer in Rio de Janeiro during World Youth Day will no doubt become one of the iconic quotes from this papacy, not only because it is a pithy sound bite, but also because — we are learning — it seriously represents Francis’ modus operandi. He stirs things up and then waits to see what will rise out of the chaos.

Francis’ delight in stirring things up is no more evident than in the preparation for the October’s Synod of Bishops. Even before the Vatican officially announced an extraordinary Synod of Bishops on the new evangelization of the family, there were signs that this event would be different.

What's Wrong with Calvinism?

Published on by D. G. Hart64 Comments

If you can attribute American patriotism or the Tea Party to Calvinism, you have a term that is almost as much of a wax nose as evangelicalism. This is why the phrase Reformed Protestant is better than Calvinism. Reformed Protestant has a definite meaning that Calvinism doesn’t.

And this is why the so-called New Calvinism thrives (at least in its own promoters’ minds). Take for instance the question of diversity, a factor that lets New Calvinists think they are the mainstream. Here is Matthew Barrett on John Piper:

Some today are surprised by the wide diversity within New Calvinism, including everyone from Lecrae to the Gettys, or R. C. Sproul to Francis Chan. Piper points out that this diversity among Reformed-minded folks has always been present. All one has to do is look back at the long list of Calvinists in church history. Piper suggests comparing Augustine and Adoniram Judson, Francis Turretin and John Bunyan, John Calvin and Chapiper-writingrles Spurgeon, John Knox and J. I. Packer, Cotton Mather and R. C. Sproul, Abraham Kuyper and William Carey, Haynes and Dabney, Theodore Beza and James Boice, Isaac Backus and Martin Lloyd-Jones, etc. “If there is such a diversity in the Old,” Piper argues, “then we really cannot find dividing lines between the Old and the New.”

He goes on to say, “The Old is too diverse and the connections between Old and New too organic to claim things that are new in the New that were not present in any aspects in the Old.” The New is too assorted to claim any “downgrade” or “upgrade” from the Old. History is too complex for “broad brush commendations of one over the other or condemnations of one under the other.” Hence, any “given issue that you try to address you can find periods and persons and movements among the Old that would outshine the New.” Piper concludes, “There is no claim, therefore, in my assessment that the New is better.” From here Piper goes on to give 12 features that define the New Calvinism.

I wonder what Piper or Barrett would say about New Calvinism’s diversity being the product (as Nate commented) of waffling, for instance, on baptism and charismatic gifts, the way that Old Calvinism doesn’t. In other words, diversity is a sign of failure, not an indication of strength.

Plus, if you define Calvinism by the creeds and confessions of the Reformed churches, which is how Calvinism started, you find remarkable coherence. Spurgeon, Judson, and Piper are out. Knox, Kuyper, and Dabney are in.

And this is what Old Calvinists find so alarming about the New Calvinists. They can understand themselves entirely as a categorical abstraction (Piper’s 12 points) without relationship to word, sacrament, or discipline — the marks of the church (as in, Reformed according to the word). In fact, aside from the implicit hubris in the New Calvinists’ understanding of the past, do these guys, as Tim Challies apparently believes, think they are in the mainstream? Can you really be in the mainstream when instead of church you chart your existence by conferences and organizations like Gospel Coalition, Acts 29, and Sovereign Grace? Have I got a book for Tim.

My understanding of earth sciences is spotty, but new bodies of water generally do not become the mainstream within three decades unless you do some serious dirt moving (and that didn’t even spare New Orleans). But cheerleaders always think their team is number one, even when they are losing.