Not to be confused with the BBC show, “The Office,” and not to confuse David Brent with W. Robert Godfrey (though sometimes I wonder), Westminster California is starting a podcast entitled “Office Hours.” Season One features interviews with Godfrey and Julius Kim. A preview of the season is now available, complete with instructions and incentives for subscribing.
Now the only question is whether R. Scott Clark is more like Tim or Gareth.
Darryl Hart recently spoke with Mark Dever of Capitol Hill Baptist Church and 9 Marks Ministries. Hart endures a barrage of pointed questions from Dever and has opportunity to discuss many of the ideas familiar to Hart’s readers. The audio can be downloaded here.
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The man who was born on this day in 1881 is worth remembering if only because he could write as clearly as and as courageously as the following:
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If what we have said so far be correct, there is now living a Saviour who is worthy of our trust, even Christ Jesus the Lord, and a deadly need of our souls for which we come to Him, namely, the curse of God’s law, the terrible guilt of sin. But these things are not all that is needed in order that we may have faith. It is also necessary that there should be contact between the Saviour and our need. Christ is a sufficient Saviour; but what has He done, and what will He do, not merely for the men who were with Him in the days of His flesh, but for us? How is it that Christ touches our lives?
The answer which the Word of God gives to that question is perfectly specific and perfectly plain. Christ touches our lives, according to the New Testament, through the Cross. We deserved eternal death, in accordance with the curse of God’s law; but the Lord Jesus, because He loved us, took upon Himself the guilt of our sins and died instead of us on Calvary. And faith consists simply in our acceptance of that wondrous gift. When we accept the gift, we are clothed, entirely without merit of our own, by the righteousness of Christ; when God looks upon us, He sees not our impurity but the spotless purity of Christ, and accepts us “as righteous in His sight, only for the righteousness of Christ imputed to us, and received by faith alone.†That view of the Cross, it cannot be denied, runs counter to the mind of the natural man. It is not, indeed, complicated or obscure; on the contrary it is so simple that a child can understand, and what is really obscure is the manifold modern effort to explain the Cross away in such fashion as to make it more agreeable to human pride. But certainly it is mysterious, and certainly it demands for its acceptance a tremendous sense of sin and guilt. That sense of sin and guilt, that moral awakening of a soul dead in sin, is the work of the Spirit of God; without the Spirit of God no human persuasion will ever bring men to faith. But that does not mean that we should be careless about the way in which we proclaim the gospel: because the proclamation of the message is insufficient to induce faith, it does not follow that it is unnecessary; on the contrary it is the means which the Spirit Himself graciously uses in bringing men to Christ. Every effort, therefore, should be made, with the help of God, to remove objections to this “word of the Cross†and to present it in all its gracious power.
This was the proposed title for the piece (below) responding to Nelson Kloosterman’s series on Christ and culture for Christian Renewal in which he brands a Klinean two-kingdom outlook as “religious secularism.” The essay appeared as a letter to the editor in the May 27th issue of CR on pages 5 and 9. Thanks to the editors for giving so much space for a response.
The Reformed faith is an inspiring one. For this writer, few stories are as noble as that of J. Gresham Machen. Nor are death bed utterances as inspiring as his – “isn’t the Reformed faith grand!” Yet, the Reformed faith is not without its bumps in the road. Machen himself issued those inspiring words while under great pain from the pneumonia that took his life. No amount of inspiration could overcome that lethal disease short of penicillin – which had yet to be discovered. Nor could all the inspiration in the world overcome the repeated difficulties and set backs that Machen endured while trying to maintain and defend the Reformed faith in a liberal Presbyterian church.
Nelson Kloosterman would apparently have the readers of Christian Renewal believe they can have all the Reformed faith’s inspiration without any set backs. In his series, “The Pilgrim’s Pathway,” he has been particularly critical of what he terms “religious secularism” and highlights the views of Misty Irons, Meredith Kline and myself. “Religious secularism” is an unfortunate phrase that appears to be designed to alarm. Speaking for myself, “Reformed confessionalism” or “paleo-Calvinism” work much better for designating those who hold a two-kingdom point of view. Whatever terms are used, Kloosterman leaves readers with the impression that those who tell Christians that Christ’s lordship over their lives will be difficult, and will not achieve uniformity among Christians, let alone in a society consisting of believers and un-believers, is simply betraying the genius and heart of Reformed Christianity. Kloosterman defends an integrated morality, a unified world view, a comprehensive understanding of Christianity, all in attempt to do justice to Christ’s lordship. For him, the Bible has the Christian’s solutions, and Scripture equips believers to go into any arena with a Christian answer. Kloosterman admits that Reformed Christianity can sound triumphalist, but he does little to restrain it. Continue reading “Inspiration in Denial”
That would seem to be the way J. Gresham Machen thought about the relationship between forensic righteousness and the fruit of faith.
Of course [Jesus] died to produce a moral effect upon man. If He did not die, man would have continued to lead a life of sin; but as it is, those for whom He died cease to lead a life of sin and begin to lead a life of holiness. They do not lead that life of holiness perfectly in this world, but they will most certainly lead it in the world to come, and it was in order that they might lead that life of holiness that Christ died for them. No man for whom Christ died continues to live in sin as he lived before. All who receive the benefits of the Cross of Christ turn from sin unto righteousness. In holding that that is the case, the substitutionary view of the atonement is quite in accord with the moral influence theory and with the governmental theory. . . .
The true moral influence of the Cross of Christ really comes, in other words, only when we see that the moral influence theory regarding it is false; it comes only when we see that on the Cross Christ truly bore the penalty of our sins and buried it forever in the depths of the sea. He loves little to whom little is forgiven. If the sin for which we are forgiven is merely the light, easily forgiven thing that the advocates of the moral influence theory of the atonement think it is, then no great spring of gratitude with well up in our souls toward Him who has caused us to be forgiven; but if it is the profound and deadly thing that the advocates of the substitutionary view of the atonement think it is, then all our lives will be one song of gratitude to Him who loved us and gave Himself for us upon the accursed tree. (“The Bible and the Cross,” in God Transcendent, 183, 185)
From Harvie Conn, “A Church with a Message,†Presbyterian Guardian, Jan. 1958
Our Church has too many faults. Seminary professors, and students have long been pointing them out. But with all her faults, I love her still. As a new year rolls around, I’m thankful to be a minister of God’s pure gospel in her fold. As a minister upholding her ways, there is at least a message I may bring. As Machen put it to beautifully, many years ago, at the beginning of the conflict that still rages, “Whatever be the limitations of your gifts, you will at least have a message. You will be, in one respect at least, unlike most persons who love to talk in public at the present time; you will have one qualification of a speaker – you will have something to say.†Find the hungry heart that needs such a message, and then you will have your chance. “While angels look on, you will have your moment of glorious opportunity – the moment when you can speak the word that God has given you to speak. It will be a word of warning; false hopes must be ruthlessly destroyed. But it will also be a word of wondrous joy. What can be compared, brethren, to the privilege of proclaiming to needy souls the exuberant joy of the gospel of Christ?†For that gospel, that good news, that announcement of truth, and not opinion, I give thanks this year.
Why is the idea of dualism so threatening to many contemporary Reformed Christians? To talk about two kingdoms or to introduce the idea of differences between sacred and common jurisdictions is apparently a concession to secularism and a denial of Christ’s Lordship over every square inch of created order.
But in point of fact, a streak of dualism runs through the Reformed tradition. To help the medicine go down, the following quotations may show that dualism is less scary that it first seemed.
Therefore, to perceive more clearly how far the mind can proceed in any matter according to the degree of its ability, we must here set forth a distinction: that there is one kind of understanding of earthly things; another of heavenly. I call “earthly things†those which do not pertain to God or his Kingdom, to true justice, or to the blessedness of the future life; but which have their significance and relationship with regard to the present life and are, in a sense, confined within its bounds. I call “heavenly things†the pure knowledge of God, the nature of true righteousness, and the mysteries of the Heavenly Kingdom. The first class includes government, household management, all mechanical skills, and the liberal arts. In the second are the knowledge of God and of his will, and the rule by which we conform our lives to it. John Calvin, Institutes, II.2.13
Continue reading “Booalism”
Darryl G. Hart discusses J. Gresham Machen on Christ the Center. Hart explains the historical and continuing contemporary significance of Machen as well as intriguing details of his life and work. Among highlights of the conversation are Machen’s formation of the Independent Board for Presbyterian Foreign Missions and the discussion of Machen’s literary legacy.
Old Life 