Integration and Separatism

I’m behind on podcasts at Reformed Forum and Proto-Protestant nudged me to listen to Camden Bucey’s discussion with Alan Strange about the spirituality of the church. I was not surprised to learn that Alan (and Camden) have concerns about aspects of the spirituality of the church as articulated by contemporary 2k folks like David VanDrunen, John Muether, and mmmmmeeeeeeEEEEE. I was surprised, though, to hear the word “integration” used as much as Alan voiced it during the hour-long recording. Alan wants to affirm the spirituality of the church and on this we agree — the church can’t take a stand on say the War between the States. But he also wants some measure of integration between the church’s witness and civil authority and seems to think that the Scottish Presbyterians are a good model of such engagement.

I am not sure that I would put my disagreements as starkly as Proto-Protestant does:

His final appeal to Acts 17 struck me as patronising and pedantic if not silly. Of course we preach the Word. Does any Two Kingdom adherent deny that? We call all men to repent. That’s a far cry from arguing for the Sacralisation of culture and the state, let alone taking covenant law and ‘integrating’ it with the temporal non-holy order. There is no Biblical precedent for his view in either the Old or New Testaments and he assumes categories completely outside anything found in the Apostolic writings. Instead what he suggests is that natural fallen man can be compelled to ‘keep’ God’s commandments and work together with the Spirit to build the Kingdom of God on Earth in the form of institutions and culture.

Calvin’s comments on the state are wrong. He misinterprets Romans 13 let alone Christ’s words concerning Caesar in Matthew 22. The state is not holy or redemptive. It is temporary and yet serves a ‘ministerial’ purpose. That’s true with Assyria, Persia and in the New Testament context, the Roman Empire under Nero. The Reformed tradition got this desperately wrong and sadly their view has become the Evangelical standard.

It is a caricature to suggest that 2k folks don’t think the church can preach about abortion or same-sex marriage. The Bible forbids the taking of innocent life and has no grounds for marriage between two men or two women. But just because the church preaches against idolatry doesn’t mean that the OPC, for instance, opposes Roman Catholics or Muslims living and worshiping in the United States. Morality is one thing. Civil legislation and public policy are another. And if Hodge was correct that the Presbyterian Church could not back the federal government during the beginning of the Civil War (as Gardiner Spring proposed) even if the Bible requires subjection to the powers that be, is it really that far to go to say that the church cannot endorse a politician or legislative initiative even though the church affirms the morality for which said politician might stand?

But here’s the aspect of this discussion that caught my ear. What does it mean for the church to be integrated with the state? At first, I thought of the Roman Catholic position on integralism. Here’s how one Roman Catholic blogger describes it:

Contrary to popular belief, Catholic integralism—or what I shall refer to simply as “integralism” for the duration of this essay—is not first and foremost a political program. For the integral understanding of Christianity begins first with the supernatural society established by our Lord and Savior Jesus Christ, namely the Corpus Mysticum, the Holy Catholic Church, which transcends the temporal sphere and has for its end the salvation of souls. By carrying out its mission in the world, the Catholic Church possesses indirect power over the temporal sphere which is exercised for the good of souls. This indirect power in no way sullies the Church’s divine mission nor dilutes it by way of overextension since the civil authority retains at all times direct power over temporal matters.

Of course, Alan does not endorse this or even Erastianism. But integration is too close to integralism for that word to work for Protestants (in my book).

As matters now stand, churches in the United States are related (integrated?) to the civil government but obviously not in the way that the Church of Scotland is to the United Kingdom. The latter is likely somewhere in the constitutional provisions for religion in the realm. In the United States churches relate to the federal and state governments as tax exempt institutions. That means that churches don’t pay taxes and that contributions to churches can be deducted by individual tax payers. That’s not a recognition of Jesus Christ as Lord. It means the OPC is no better or worse than Rotary (another 501c3 organization). But it is a relationship between church and state at which Christians should not sneeze.

And mind you, the church and Christians in the U.S. fair better than Christians during the Roman Empire. What kind of integration to Paul or Peter experience? Did they have a tax-exempt status?

If we want more overt forms of integration, though, what might that involve? If the United States is going to give legal preferences to Christians, does that include Protestants and Roman Catholics, Calvinists and Arminians, Lutherans and Wesleyans? It’s not a foolish question since even the venerable Puritans (who did believe in the spirituality of the church) wouldn’t let Baptists or Lutherans in Massachusetts Bay. Then again, if we want religious freedom for believers (as many seem to since gay marriage went on-line), then where does the good form of religion to free stop and become the bad kind of faith? In other words, isn’t the system we have for church state relations the best we can do without an established religion/church?

But let’s complicate the idea of integration even more. Churches are integrated in the federal government through the military chaplaincy program. But boy oh boy does that look like a disagreeable relationship. In the Armed Services, Orthodox Presbyterian chaplains minister God’s word cheek-by-jowl with female Lutherans and male Wiccans. Of course, if that sounds provocative, it should. If Orthodox Presbyterians insisted on being separate from modernist Presbyterians in the PCUSA, and if those same OP’s remained separate from Arminians in the National Association of Evangelicals, why wouldn’t Orthodox Presbyterians be comfortable now with separatism rather than integration? I mean, if you have the stomach for being separate from other Protestants, surely you can fathom separation (rather than integration) from the federal authorities.

I understand that Alan Strange wants to prevent Presbyterians from being Anabaptists. But 2kers are not separate from the government because civil authority is a corruption of Jesus’ rule. 2kers advocate separation of church and state because politics is only good but not holy. Magistrates maintain public order. They don’t minister salvation. The one is good. The other is great.

Do Historians Do This?

Last night’s conversation at Presbycast about a lot of things Presbyterian, together with current research on Roman Catholic debates during the 1980s about the church and American identity, got me thinking about whether I, as a historian of J. Gresham Machen and the OPC get away with writing this kind of evaluation of the PCUSA. What follows is from Jay Dolan’s The American Catholic Experience (1985) [Dolan taught history for many years at Notre Dame]. Here’s his description of what happened in the United States after Vatican II:

Another change that transformed the religious world of Catholics was a new understanding of sin. The traditional concept of sin was grounded in a system of laws, some of which were rooted in Scripture or the natural law, while others were promulgated by the church. The new Catholic morality argued for a more personal, less legalistic, approach to sin. The virtue of love became primary, together with the individual conscience. The implications of this shift, publicized in both scholarly and popular works, was tremendous. Perhaps most dramatic was the decline in confession. A 1974 study found that only 17 percent of the Catholics surveyed went to confession monthly, compared to 37 percent in 1963. Soon form followed function, and reconciliation rooms, where priest and penitent could interact face to face, replaced the dark confessional box. Penitential services became popular, and on some occasions a public general absolution replaced private confessions. (434).

For those who say nothing changed after Vatican II, Dolan is a contrary voice and a recognized authority on Roman Catholicism in the United States to boot (not a blogger or apologist).

But that’s not the primary reason for unearthing this quote. The point is this: what if I wrote this about the PCUSA after the OPC’s formation? What if I asserted in a book published by a trade press (Doubleday) that the PCUSA had become liberal, that it changed its theology on sin and salvation, and that these departures from historic Presbyterian practices constituted a “new” Presbyterianism, or Protestantism for a “new age.”

Of course, while wearing my OPC hat, I think that about the PCUSA. But I can’t get away with that in the mainstream publishing world without running the risk of being ostracized from the profession as the Gary North of American historians. Call me a coward. But historians of American religion cannot make certain claims about communions everyone knows to be theologically accurate because they don’t want to admit that the fundamentalists had a point.

It could also be a function of 2k. What is acceptable for churchmen’s judgments is not so for professional historical scholarship. We don’t always succeed but we do try to keep theological judgments from informing historical analysis. Sometimes that’s artificial. But it’s also the case that professional academics is not the place to settle ecclesiastical conflicts.

Still, why do those academic calculations not apply to Jay Dolan, the history of Roman Catholicism in the United States, or Doubleday? Is it a function of academic seniority? Once you acquire tenure you can write whatever you want?

Or is it that what Dolan said is actually good history and that converts and apologists have yet to catch up with the church they’ve joined and celebrated?

As White and Christian As Ever

Some think the United States is becoming less white and less Christian:

These racial and ethnic changes are dramatic, but they only partially account for the sense of dislocation many whites feel. In order to understand the magnitude of the shift, it’s important to also assess white Christian America’s waning cultural influence. It’s impossible to grasp the depth of many white Americans’ anxieties and fears—or comprehend recent phenomena like the rise of the Tea Party or Donald Trump in American politics, the zealous tone of the final battles over gay rights, or the racial tensions that have spiked over the last few years—without understanding that, along with its population, America’s religious and cultural landscape is being fundamentally altered. . . .

It’s true that mainline numbers dropped earlier and more sharply—from 24 percent of the population in 1988 to 14 percent in 2012, at which time their numbers stabilized. But beginning in 2008, white evangelical Protestant numbers began to falter as well. White evangelical Protestants comprised 22 percent of the population in 1988 and still commanded 21 percent of the population in 2008, but their share of religious America has now slipped to 18 percent.

Meanwhile, some can’t help but notice that the Democrats and Republicans have nominated white Protestants:

Too little noted, Protestant America has managed to nominate two Protestant candidates for president. As Clausewitz famously observed, “war is simply a continuation of political intercourse, with the addition of other means.” My corollary, from which most Americans might prefer to avert their eyes: “Politics is simply a continuation of religious intercourse, with the addition of other means.”

While almost ignored it is a telling and, perhaps, a defining aspect of the 2016 election. In his imperfect but authentic way, Donald Trump is reflecting certain of the Calvinist values underlying his beautiful Presbyterian faith. Hillary Clinton is reflecting, in her own imperfect but authentic way, the values of her beautiful Methodist faith.

If you’re not convinced that America is still white and Christian, then you haven’t tried out the apologists’ argument that Roman Catholicism hasn’t changed.

Tim Keller with Hair (and coiffed to boot)?

Let this be a lesson to the PCA where some want women to do the same things that men already do (sometimes poorly):

Since the 1990s women have found plentiful opportunities to fill positions in the upper echelons of the national security apparatus. Although we have not yet had a female commander-in-chief, three women have served as secretary of state and two as national security adviser. Several have filled Adlai Stevenson’s old post at the United Nations. Undersecretaries, deputy undersecretaries, and assistant secretaries of like gender abound, along with a passel of female admirals and generals.

So the question needs be asked: Has the quality of national security policy improved compared to the bad old days when men exclusively called the shots? Using as criteria the promotion of stability and the avoidance of armed conflict (along with the successful prosecution of wars deemed unavoidable), the answer would, of course, have to be no. Although Madeleine Albright, Condoleezza Rice, Susan Rice, Samantha Power, and Clinton herself might entertain a different view, actually existing conditions in Afghanistan, Iraq, Libya, Syria, Somalia, Sudan, Yemen, and other countries across the Greater Middle East and significant parts of Africa tell a different story.

The abysmal record of American statecraft in recent years is not remotely the fault of women; yet neither have women made a perceptibly positive difference.

Whatever Happened to Boomer Irony?

While the missus is still away, I watched a documentary over the weekend about folk music in Greenwich Village, Greenwich Village: Music that Defined a Generation. It was largely celebratory. Only scant attention to drugs, the cost of success and selling out, envy of Bob Dylan. And then there was politics. I had really hoped they would not go there but they did: folk music changed everything. The last segment included stars talking about how music changed the world. One example was how Harry Chapin rallied musicians to sing together (of all things) and so raise funds for worthy causes. No mention of how those funds were administered. No mention directly of folk music’s inspiration of either Martin Luther King or Malcolm X. And no images of Rev. King with ear buds during his marches while he listened to Don McLean or Peter, Paul, and Mary (and why did Mary come up last in the list?) and evaded barking dogs.

I’d have expected New Yorkers with New York sensibilities to be a little less self-congratulatory. But then there are the Yankees and their fans.

But amazingly, for a movie made after — underscore after — A Mighty Wind and Inside Llewyn Davis (okay, Greenwich Village and Inside LD came out the same year), how can you ever play folk music straight? Don’t you need a measure of ironic distance, a little self-awareness that you are the one touting yourself?

It struck me that folk musicians were for the left what evangelicalism is to Christianity.

And then comes this from another boomer New Yorker:

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Forget irony. Whatever happened to the fall that follows pride?

Who’s Afraid of Orthodox Presbyterians?

I may have asked this before, but do Hasidic Jews or Amish engage in the wailing and gnashing of teeth that afflicts white Protestants in America? Where are the Hasidic Jews coming out in support of Trump because we need a president to appoint the right Supreme Court justices? And Amish on Twitter? Oxymoron doesn’t cover it. But the Amish do have a record of carving out their own existence in the United States without any ambition to take over “English” society.

Samual Goldman’s review of Mary Eberstadt’s new book, It’s Dangerous to Believe, prompts a repeat of the question: do Jews and Amish engage in the same sort of outrage about America’s decadence as Christians (and relatedly, why don’t Christians, if they really are strangers and aliens, act more like Hasidic Jews and Amish?)? Here’s one part of Goldman’s review:

Why do Jews escape the opprobrium to which traditionalist Catholics or Baptists are subjected? Partly because they have never been more than a tiny minority, but also because they make few claims on political and cultural authority. Apart from a few neighborhoods in and around New York City, no one fears that religious Jews will attempt to dictate how they live their own lives. As a result, they are able to avoid most forms of interference with their communities.

There is a lesson here for the Christian traditionalists for whom Eberstadt speaks. They are more likely to win space to live according to their
consciences to the extent that they are able to convince a majority that includes more liberal Christians and non-Christian believers, as well as
outright secularists, that they are not simply biding their time until they are able to storm the public square. In addition, they will have to develop institutions of community life that are relatively low-visibility and that can survive without many forms of official support. The price of inclusion in an increasingly pluralistic society may be some degree of voluntary exclusion from the dominant culture.

Keep that in mind when thinking about Camden Bucey’s post about the differences between the OPC and PCA. Two quotations stand out in that piece. The first goes to the transformationalism to which the PCA aspired from the get-go well before the elixir of TKNY. According to Sean Lucas:

The PCA has sought to be evangelical Presbyterians and Presbyterian evangelicals, which has given the church a voice to the broader culture. Holding the church together has not been easy. For some, frustrations have arisen from the church’s tendency to opt for an identity that is more comprehensive than pure. Others are disappointed that the church often spends a great deal of time on relatively fine points of Reformed doctrine instead of focusing on mission, cultural engagement, or evangelism.

But the OPC has functioned on the margins of American society and whether intentionally or not, its lack of size and financial resources has nurtured a communion with the outlook of a pilgrim people. According to Charlie Dennison:

While everyone in the OPC understands our opposition to liberalism, some have had trouble understanding the aversion that others have to evangelicalism. They have been unable to accept the conclusion of Cornelius Van Til and others that evangelicalism, as a system, is Arminian. They have been unable to accept the criticism that modern evangelicalism’s view of regeneration is subjective, incapable of rising above a personal experience of sin and grace to the level of the covenant and the federal headship of Adam and Christ. Further, they have been unable to accept the growing historical and social evidence that contemporary evangelicalism is worldly, individualistic, and adolescent, craving acceptance and desperately wanting to make an impact.

I (mmmmeeeEEEE) discussed these differences with CW and Wresby at Presbycast this week (feel the love).

What I have trouble grasping is the appeal of transformationalism and changing the culture. On the one hand, that is so Moral Majoritarian. Haven’t we seen the colossal failure of such efforts, not to mention how self-defeating they are if you want a hip, urban profile in the cultural mainstream? On the other hand, if you want to pass on the faith, which is lower-case-t transformationalism, do you really think you can do it in the public square? Didn’t Mary lose her son in the marketplace?

As Goldman writes, it won’t be easy giving up on Francis Schaeffer’s Christian nationalism. But at some point you need to adjust to the hand you’ve been dealt:

There is no doubt that this will be a hard bargain for adherents of traditions that enjoyed such immense authority until recently. As Eberstadt points out, however, it will also be difficult for progressives who resemble Falwell in their moral majoritarianism. The basis for coexistence must be a shared understanding that the Christian America for which some long and that others fear isn’t coming back—not only because it was Christian but also because it involved a level of consensus that is no longer available to us. There are opportunities for believers and nonbelievers alike in this absence.

If transformationalists finally recognize that Schaeffer and TKNY are in the same Christian nationalist orbit as Falwell, will they finally say “ewww”?

UPDATE

Postscript: In other words, you don’t pray in the public square (even if it’s in the hallowed city):

Mainline Presbyterians and later, evangelicals, may once have been the Republican party at prayer. There may once have been an easy alliance, an assumption of shared religious values between those entities but Ms Dhillon’s prayer last night illustrates how that alliance is coming to an end. This is not a lament. The alliance should never have been. Christians as individuals and private societies (groups) may affiliate as they will but Christians as a group and certainly the visible, institutional church should never become utterly identified with any political party. If evangelicals and other Protestants (e.g., confessionalists) were uneasy with Ms Dhillon’s prayer, I can easily imagine how awkward it must have been for Ms Dhillon to witness the closing prayer and imprecation. Watching it on YouTube last night made me uncomfortable and he professes to be a minister of (some version) of the faith I confess.

Both the opening and closing of last night’s events are a good argument for doing away with public, shared prayers in such, common, secular events. It’s not that delegates to political conventions should not pray. They should. It’s not that candidates should not pray. They should. It’s not that voters should not pray. They should. The question is not whether but when? It is dubious whether it is appropriate to open a common, secular, assembly with prayer. To whom are we praying? In whose name? What are we praying? As a Christian minister of the United Reformed Churches in North America I am not free to offer prayers to God that he has not authorized. I am not free to pray to any other deity than the Triune God of Scripture, to the God and Father of the Lord Jesus Christ. I am not authorized to approach God in any other name than the name of Jesus. It is not a matter of bigotry. It is a matter of truth, eternal life, and salvation. Jesus was raised from the dead. He is the truth (John 14:6). There are not multiple ways to God. Religion is not multifaceted expression of a common religious experience. It is revealed by God to us.

Does the Tie that Binds Extend to Old Life?

I wondered after reading this:

Jevon is a Pastoral Resident and Church Planting Intern at Independent Presbyterian Church in Memphis, Tennessee. What that means is that Jevon is a Bible-believing Christian who has devoted his life to serving Jesus Christ vocationally within the same denomination that we’re a part of. Jevon and I have a whole lot in common. Though we’ve never met personally, I can say with a great deal of confidence that our fellowship would be sweet.

But there is one observable difference: Jevon is black, and I am white. Because of the color of his skin, Jevon faces fears that I don’t face. That fact alone is profoundly disturbing to me, and it should be disturbing to all Christians. For at the foundation of Christianity is the belief that ALL men and women (no qualifications) are made in the image of God and deserve the dignity and treatment consistent with that reality.

I too like to think (all about mmmmeeeeEEEE) that I am a Bible-believing Christian who serves Christ and who has fellowship with Pastor Shurden through ecumenical ties between the OPC and PCA. And yet I wonder if the sweet, sweet fellowship that he assumes he has with Jevon Washington also includes confessional, spirituality-of-the-church Presbyterians like moi.

Or in this post-Ferguson era does Pastor Shurden feel more affinity with Michelle Higgins than with Chortles Weekly? If the basis for fellowship among Presbyterians is biblical teaching summarized in the Confession of Faith, then creed matters more than blood. After all, it takes more than being human to belong to a Presbyterian communion (though being human is pretty good).