What binds these three items together? Warrior, as in Machen’s Warrior Children, Golden State Warriors, and Social Justice Warriors.
The average American (unless you are LeBron James) thinks positively of the NBA franchise. If that American is under 30, she likely adds Social Justice to Golden State since both are very popular.
Your average Presbyterian in one of the NAPARC communions, you might think, would add Machen happily to the Golden State Warriors since J. Gresham Machen was arguably the greatest defender of historic Presbyterianism during the twentieth century. And if you are a conservative Presbyterian under 30 you might also want to add Social Justice to Machen and the Golden State team because Social Justice and Golden State are very popular.
But what does the PCA do? It embraces Social Justice and disdains Machen — Golden State is probably agreeable.
Consider that two of the more prominent figures in the PCA during the last twenty years are John Frame, who coined the phrase, “Machen’s Warrior Children,” and Tim Keller. Almost everyone knows Frame’s opposition to Machen’s spiritual offspring. Keller less so. Here is part of his take on twentieth-century conservative Presbyterianism:
A more normal result of church splits is the pruning off of branches in a way that both wounds and yet, ironically, does not last. Something of this pattern, I think, can be seen in the history of the Orthodox Presbyterian Church. Early in its history, after the death of J. Gresham Machen, the OPC went through a split in which its New Side/New School branch left, led by J.Oliver Buswell of Wheaton College and Carl T. McIntire. But, no surprise, by the 1970s the OPC had grown a new ‘pietist/revivalist’ wing under the influence of Jack Miller. The New Life Churches and their Sonship course was classic revivalism, and it did not fit well with the more doctrinalist cast of the OPC. While not a formal split, like that of 1937, the New Life churches were made to feel unwelcome and nearly all left in the early 90s to swell the pietist ranks of the PCA.
Whenever a Reformed church purifies itself by purging itself of one of its impulses, it finds that within a generation or two, its younger leaders are starting to at look in a friendly way toward the lost parts.
With that kind of suspicion about Machen’s Warriors, the liturgy at the PCA’s General Assembly this week was notable:
Notice that last line, the contrast between social justice warriors and servants of the gospel. The idea that social justice is an extension of critical race theory was one that the curmudgeon, Bill Smith, proposed. Curiously enough, Sean Lucas accused Bill Smith of the genetic fallacy.
And that raises a question of whether Pastor Lucas himself has committed the liturgical fallacy. Does simply praying that Social Justice Warriors need to be celebrated as “servants of the gospel” measure up to the rigors of logic? Simply praying it doesn’t make it so.
But it does seem safe to say that Bill Smith is in Sean Lucas’ head.