Glass Half-Full Kind of Guy that (all about) I Am

Published on by D. G. Hart

So who is more optimistic or pessimistic? Two-kingdom folks are generally dismissive of efforts to Christianize society and so are known for being overly sour about the possibilities of human “flourishing.” Theonomists, neo-Calvinists, and transformationalists, in contrast, are much more hopeful about the prospects of improving the world and doing so through Christian influence (however defined). (In light of certain affinities among the obedience boys, experimental Calvinism, and sanctification, we may also count the pietistic Calvinists as optimists. And just so Roman Catholics don’t feel left out, the folks who are nostalgic for Christendom and think it possible to defend and maintain western civilization also seem to qualify as optimists.)

And yet, look at how this works out in practice. The optimists about improving society wind up being nattering nabobs of negativism (thanks Spiro) because they look around and recognize that everything is not measuring up to the standards of human “flourishing.” In contrast, the pessimists wind up being fairly hopeful about the prevailing social conditions because they sense it could be a lot worse. Think back to Cain and Abel, or think of all those monarchs in Israel and Judah who were not exactly in the obedience-boy camp, or think of those early Christians who were falling away to bad teaching or committing immoral acts (think Corinth).

So maybe the question is where do we place our expectations? Are they high or low or somewhere in between? It does strike me that anyone who takes original sin seriously, that means Calvinists (who put “total” in Total Depravity), can never set the bar too low. Even though Augustine was not a Calvinist — it would have been anachronistic for him to be — he seemed to understand (according to Francis Oakley) the value of low expectations based on human turpitude:

. . . accepting the fact that Augustine’s whole conception of the two cities is shaped by his overriding preoccupation with the effects of original sin and his insistence that only the grace of God, gratuitously given, can counteract those effects, and accepting also the corollary that the elect and the reprobate remain inextricably commingled in all the societies of this world, we can still ask of him what position, what dignity, is under such circumstances to be accorded to the civil community, to the empires and commonwealths of this world. And in the reply that Augustine yields to this question, he succeeds in being responsive not only to the several strands, positive as well as negative, woven into the Christian pattern of thinking as it emerges from the New Testament but also to some strands of Hellenistic political thinking and even, in more muted fashion and going back further still, to the Platonic vision of the ideal republic capable of assuring to its citizens true peace, concord, harmony, and fulfillment.

In so doing, however, he is responsive also to the complexity of the Gospel teaching about the Kingdom of God. He recognizes, that is to say, that according to that teaching the Kingdom of God is at once a spiritual kingdom coming into existence as Christ comes to reign in the hearts of the faithful and, at the same time, a transcendent society, a kingdom not of this world, one not destined for complete realization until the ending of time. And by that recognition Augustine firmly endorses the New Testament’s forthright rejection of the archaic sacral pattern and its revolutionary reduction of what we call “the state” to the position of a merely secular entity . . . . because of the Fall and the concomitant corruption of human nature, not only has there been a palpable dimming in man=s perception of those norms but, beyond that, and even when he recognizes them, a catastrophic diminution in his ability to follow them. Only among the ranks of the redeemed, by God’s inexplicable mercy and the gratuitous bestowal of supernatural grace, can now be attained the peace and harmony that, in the state of innocence, man had enjoyed as his natural condition. As for the rest of humankind, their very survival depends on the protection of new institutions and new laws of an essentially political nature appropriate to their fallen condition.

For Augustine, then, subjection to political authority enters the picture not as something natural to man but, like slavery or for that matter death itself, as an outcome of Adam’s primordial fall from grace. Far from being a means of redemption, or a school for character, or even an agency capable of securing for humankind a good quality of life, the commonwealth or empire is a remedy, indeed a punishment, for sin, and it has in all humility to be accepted as such. . . .

The central thrust, then, of Augustine’s mature theopolotical thinking, as we encounter it in The City of God, is to make unambiguously clear the fact that the “state” or civil authority, however vital its function, is nothing more than a secular instrumentality adapted to the evanescent conditions of the saeculum or present age, an essentially limited and necessarily coercive force that lacks both the authority and the ability to reach beyond the imposition of a merely earthly peace and a merely external order to mould the interior dispositions of men. (Francis Oakley, Empty Bottles of Gentilism, 127-130)

40 thoughts on “Glass Half-Full Kind of Guy that (all about) I Am”

  1. But isn’t the soundbite which says “command what you will, give what you command” a rather optimistic theology? Perhaps it does not indicate that God is in anyway obligated to give us the ability to do what God commands, but it does seem to hope that God in some cases will do so.

    That’s why the Calvin (and Luther) spin on Augustine is so important. God has done in Christ what God commanded us to do, and by the imputation of what Christ did (and Christ’s death was His great doing) the ungodly are justified.

    God still can and does command what God wills. That God has not yet given us the ability to do it in no way changes our obligation to do it. Thus my optimism in the second coming of Christ, for even on that day of resurrection and glorification, our only safety will be to be dressed in Christ’s righteousness.

    Calvin on Romans 8 4. That the justification of the law be fulfilled, etc. They who understand that the renewed, by the Spirit of Christ, fulfill the law, introduce a gloss wholly alien to the meaning of Paul; for the faithful, while they sojourn in this world, never make such a proficiency, as that the justification of the law becomes in them full or complete. This then must be applied to forgiveness; for when the obedience of Christ is accepted for us, the law is satisfied, so that we are counted just.

    For the perfection which the law demands was exhibited in our flesh, and for this reason — that its rigor should no longer have the power to condemn us. Christ communicates his righteousness to none but to those whom he joins to himself .

    —Calvin, Commentary on Romans 8:4

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  4. Happiness for the Christian consists of expecting life on earth to suck and then being pleasantly surprised and thankful on the days that it does not.

    It’s when we expect it to not suck that we run into problems.

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  6. I kinda like the term “Zen Calvinism” (not my term, I forget where I first heard it), which could be defined as always expecting people to act out their total depravity so that you are never surprised when (not if) someone screws you over.

    For example: you discover your car window broken and the stereo gone

    Non Zen Calvinist friend: Oh no! Someone broke into your car and stole your radio! Who would do such a thing?

    The Zen Calvinist: Well, what do you expect from totally depraved people? Actually, I’m fairly surprised the stereo lasted as long as it did. Good thing I have comprehensive insurance…

    Result: the Zen Calvinist is unmoved by misfortune providence.

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  8. Mad Hungarian,

    Carl Trueman wrote an essay on Zen Calvinism. It’s published in one of his books. I don’t know if it’s online. That may be what you’re recalling.

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  9. Mark Brown, and another “big Catholic” (Michael Sean Winters) pushes back at Zmriak. Glad I stocked up on microwave popcorn last week.

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  11. I moved “The Hour” to the top of the queue. I have the 2 DVD’s at a time plan now. One in English, one foreign. I can only watch the foreign language discs at home because I have to read the subtitles.

    Anxious to see if Dominic West can outdo his Jimmy McNulty character. Never has there been such a courageous performance on film as when McNulty was willing to go under cover with two ladies of the evening in Season 2:

    S2, Ep9

    3 Aug. 2003

    Stray Rounds

    Bodie’s disastrous sales efforts result in a tongue lashing from Stringer Bell. Ziggy pulls Johnny Fifty into a new caper that makes the Greeks pay big money. McNulty goes undercover in a brothel. As Valchek fumes over the change of targets and Burrell pulls the rug from beneath him, Daniels and Pearlman maintain their composure.

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  14. Well, you know, our Lord said, “Blessed are the poor in spirit, for theirs is the Kingdom of heaven.”

    So we’re spiritually fulfilled in a spiritually distressed condition living in a spiritually distressed world, yea – happy even, presently enjoying, and also waiting, for Christ’s coming kingdom.

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  16. http://www.reformation21.org/counterpoints/post-44.php

    Zen-Calvinism understands that the human predicament is not solved by such rampant consumption; in fact, this consumption is itself a manifestation of the human desire to throw off responsibility to God and deify humanity itself. It also acknowledges the futile nature of this consumption, that the fleeting kicks and thrills it gives are in the end just so many reminders of our own mortality. In its place, it acknowledges its morally flawed nature, its constant tendency to placing itself at the center of the universe, and puts dependence upon God, not consumptive flight from God, up front and central. Zen-Calvinists also accept that they are themselves no better than anyone else; and, understanding their own tendencies to treat everyone else in a less-than-perfect fashion, they will not be surprised when they are repaid in kind. Zen-Calvinists are at one with the depravity of the fallen universe; they expect to be treated as they know they have treated others.

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  17. Doug Franks—Although evangelical Christians enjoyed leadership in American society in the decades before the Civil War, their fortunes declined precipitately in the wake of the industrialism, modernism and secularism of the next half-century. By the 1920s, evangelicals felt like an embattled minority within a largely unbelieving culture, and perceived that history was very much out of their control

    http://dougfrankbooks.virginiajournal.org/less-than-conquerors/

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  18. I am not sure how much a confessionally Reformed believer is meant to enjoy and (sometimes) learn a bit from Zen thinking, but… I highly recommend LIfe (two seasons, starring Damina Lewis) for a bit of Zen fun.

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  20. ok, but doesn’t the above quote support the anti-2k side? If the civil sphere at its best only operates as a punisher and second best as suppressor of depravity, then it seems like a 2Ker is not going to bother at with that whole “being salt and light” business, as the accusers have so often stated. I thought the modern 2k version of DVD et al was not holding a kingdom of light/darkness dichotomy, but rather a civil/sacred one. Wouldn’t they disagree with Augustine’s evaluation about the civic side; seeing it not as part of the fall but rather as part of creation?

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  21. Brian,

    It looks to me like government is instituted in the Noahic covenant. That’s all post-fall. Plus, if government is good, won’t we get more in the new heavens and new earth?

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  22. DGH,
    What about the NC being a recapitulation of the CoW, or C of Nature? I want to use the fact that Cain expected retribution for his crime as evidence of a civil structure. I realize that is also post-fall, but is it a stretch to imagine a pre-fall civil society with civil codes used, not for the suppression of sin, but for good order ( inheritance, land divisions, disagreements of a non-sinful nature that require mediation) ? Just thinking out loud here, but it seems as if our social nature, apart from our sinful nature, would warrant some kind of civil kingdom with or without the fall. Is that a moot point?
    But if it is as you say, the NC is the inauguration of the civil kingdom, and Augustine’s K of light/darkness is the correct distinction, then is the ‘new’ 2K still in alignment with that, or is it different? I was reading it as different.

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  23. “If the government is good, won’t we get more in the new heavens and new earth?”

    I am not sure, but there are those 24 thrones……

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  25. Kyle, if I were cynical (which everyone here knows is an absurd thought) I might say this is mostly marketing since the religious right is now so unpopular and the neos’ target demo finds this particular type of transfo-ism distasteful and uncool.

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  30. I know Tim and I’m pretty sure he’s never worn a pair of skinny jeans a day in his life.

    Kyle, I look forward to reading your posts. Thanks.

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  31. Both amongst the “those monarchs in Israel and Judah who were not exactly in the obedience-boy camp” and “those early Christians who were falling away to bad teaching or committing immoral acts (think Corinth),” God rebuked, the former through prophets and the Babylonian Captivity, the latter by Paul, but only after God got ahold of some of them (I Cor. 11:30-“For this cause many are weak and sickly among you, and many sleep.”)

    Is the 2k view that God doesn’t discipline those whom He loves? Or is it, “We love to watch the discipline happen, so we won’t warn them”? Which is it? Neither is love, my friends.

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  32. Does God’s discipline result in something good – improvement of life? Or something bad? Is it triumphalism to believe God intends good by His discipline, which is painful for the moment according to Hebrews? Does the history of God’s discipline amongst His people teach us anything, like how to live and improve our lives? Or is history just the vagaries of negative events? The rain falling on the just and the unjust?

    And btw, the political entities should protect the redeemed mentioned by Augustine. Otherwise, they’ll fail in their ministry (Rom. 13) and end up protecting the wicked. When the political entities fulfill their ministry, then can the righteous lead “peaceable and godly lives.” There is no neutrality.

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  33. Christ, the 2nd Adam, the new Man, ushered in a new Creation, the kingdom of Heaven. That’s why he commanded all to repent – it was “at hand.” Is it being a “faithful Calvinist” to focus on total depravity at the expense of the great profit to the world of Christ’s death? Or is it just an easy cop-out from being “salt and light” to say, “Well, the world’s just so depraved anyway. What’s the point?”

    And why mingle the civic side into this at all? As if someone actually believes Washington, D.C. could – in the best of all worlds even – begin to inaugurate Christ’s kingdom? The ongoing work of the Kingdom of Heaven is God’s job through His Church. It’s not the politicians’ job. They are supposed to protect the kingdom workers. Can they do that without getting influenced toward the word of God? What if they actually see value in the scripture of the righteous people they’re anointed to protect?

    Or are they required by 2k-ers to avoid that kind of sacred stuff, lest they lose a secular attitude toward life and law? If the latter, then aren’t you saying that the civic sphere must remain godless in order to be what the bible calls it to? That even believers can’t apply what they know is true and right? Does that even begin to make sense to you? If it does, I have a bridge to sell you.

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  34. Meant to say in that last paragraph: “That even believers serving in the civil sphere can’t even apply what they know is true and right?”

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  35. Win, “why mingle the civic side into this at all”?

    Then why do you go on to write “They are supposed to protect the kingdom workers. Can they do that without getting influenced toward the word of God? What if they actually see value in the scripture of the righteous people they’re anointed to protect?”

    You’re the guy bringing in the civic side. And what 2k is saying is, hey, wait a minute. We live in a society that includes Christians and non-Christians. We also have a number of different Christian groups. So if the government protects the kingdom workers, which kingdom works should government back? And how should the other citizens who give to Caesar what belongs to Caesar feel about the government promoting kingdom workers?

    Have you never considered that you might need to share the United States with others? (Were you this selfish with your toys?)

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  36. DG,

    I see a huge difference between “protecting” kingdom workers and “backing” kingdom workers. Also, Romans 13 doesn’t refer to “kingdom workers” but to “the righteous.” There’s a big difference between those two terms also.

    You’re altering my words and the scripture. Is there a reason you do that?

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  37. I know a man who was rebuked (in a church building) for eating Gardenburgers, for the reason that the man enjoying the Gardenburgers might be supporting John Kerry, since the creator of the product/recipe endorsed recycling, saving the planet, etc……………………..this man just couldn’t……win

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  38. Win, should the government works also protect those who work against the kingdom (non-Christians)? I’m not altering anything. You’ve barely written anything. But the history of reflection on government and religion says a whole lot more than you do with the Bible verses you’ve memorized.

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  39. The bible says “the righteous” are protected and “the wicked” are punished by the civil government. I’ll let you figure out who those groups are.

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