You’ve Heard it Said that Calvinists are Mean

But I say to you, #woke Calvinists are meaner.

Here’s what one wrote recently:

Recent books such as Jemar Tisby’s “The Color of Compromise” highlight that there is incontrovertible proof that theologically conservative Christians historically created, protected and benefited from racially unjust practices and ideologies. Research has shown how the Reformed tradition in the United States has a dark history of defending slaveholding and advocating for segregation in our churches and Christian schools.

Princeton Theological Seminary, once the flagship institution of the Reformed tradition in the United States, has a well-documented history of employing faculty members who ardently defended slaveholding in their teaching and ministry and took significant donations from slave-related enterprises.

One of these faculty members, J. Gresham Machen, who went on to found the OPC and Westminster Theological Seminary, brought complaints to his fellow faculty members when a black student was assigned to live in seminary dormitories with white students.

Other writers, such as Michael O. Emerson and Christian Smith, in “Divided By Faith: Evangelical Religion and the Problem of Race in America”, show how racism and white supremacy are a present reality in the church. The experience of many people of color in Reformed churches can further attest that our churches are no exception.

Within our churches, there is a general pushback against charging Christians with dismantling racism. The fear of white supremacy is considered to be overblown, and talking about racism is equated with progressive theology outside of the bounds of Christian orthodoxy. We’ve failed to combat white supremacy with the urgency and seriousness it deserves.

Not only has the assertion that President Trump is a racist become an axiom of American math, but now we also know with apodictic certainty that white Presbyterian denominations are also.

Here’s another:

But the OPC is handicapped in its effort to combat white nationalism by the application of the very theology it promotes.

Too often Christian individuals and institutions act as if general statements condemning bigotry and saccharine assertions of racial and ethnic equality are sufficient to combat white nationalism. . . .

If denominations like the OPC wish to make their churches inhospitable to people who harbor white nationalist views — or to confront the sins of racism and white nationalism in hopes that church members will repent of them — then they’re going to have to offer unequivocal and direct teaching refuting the ideology.

White denominations, especially in the theologically Reformed branch of the church, should hold specific workshops, classes and special events explaining white nationalist beliefs and tactics so their members can guard against subversion.

White churches and leaders must bring members who express white nationalist views or sympathies under church discipline, with the ultimate goal of discipleship and restoration. But, if necessary, suspension from the Lord’s Supper and excommunication should be an option.

In addition, white churches in Reformed traditions must probe exactly why people who hold white nationalist and other racist beliefs may find a comfortable home in their fellowships.

Perhaps it’s because pro-slavery theologians such as R.L. Dabney are still cited as positive examples of godly men.

Maybe it’s because black liberation theologians such as James Cone are demonized and if they are read at all, it is merely to discount their viewpoints.

Perhaps it’s because of the almost unshakable loyalty of many white evangelicals to Republican officials who express racist ideas.

Maybe white racists and nationalists can sit comfortably in the pews of certain churches because whenever calls for social justice arise their leaders say that such issues are a “distraction” from the gospel.

I absolutely do not believe that pastors in the OPC or any similar denomination are regularly spewing anti-Semitism and racism from the pulpit or on any other occasion.

But the rigid exclusion of discussions of racial injustice from the regular preaching and teaching in these churches means that white nationalists are seldom challenged in their beliefs.

Notice that “spewing” racism or anti-Semitism is not a regular part of preaching in Presbyterian pulpits. It only happens occasionally. Thanks for that qualification.

At the same time, if pastors do not speak out against these hatreds and prejudices they are guilty of racism and anti-Semitism.

By that standard, some of the #woke Calvinists favor waterboarding, carbon emissions, the Patriot Act, William Barr’s letter, and Senator Ben Sasse. Why? Because #woke Christians haven’t said anything about these subjects.

And yet, the niceCalvinists” say nothing when #woke Calvinists turn mean.

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No Comment Is an Option

Among several public remarks that pastors made to the press last week after the tragedy in Poway, PCA pastor, Duke Kwon’s to the Washington Post stand out for a failure of imagination. Here are some of the quotations:

In the manifesto, “you actually hear a frighteningly clear articulation of Christian theology in certain sentences and paragraphs. He has, in some ways, been well taught in the church,” said the Rev. Duke Kwon, a Washington pastor in the Presbyterian Church in America, another evangelical denomination which shares many of its beliefs with the Orthodox Presbyterian Church.

Kwon said he does not think most people should read the manifesto, which calls for its readers to also go out and attack Jews and tries to convince them they can do so without getting caught. But he found the letter darkly instructive for pastors. He tweeted snippets of it, and before Twitter removed those tweets, they prompted intense debate among evangelicals. Some castigated Kwon for casting blame on the church in any way. Some argued Earnest must be mentally ill; many sought to make clear that anti-Semitism is incompatible with biblical belief.

Kwon disagreed. He pointed to the evidence that the writer shares the Reformed theology of evangelical Presbyterians: that only God can offer salvation to those he preselects. “Obviously something went wrong. I think it’s important for Christians, both those in the pews as well as those in the pulpit, to take a moment for some self-reflection and to ask hard questions,” Kwon said.

Kwon said he already exercises caution when he gets to some of the very same verses of the New Testament that are quoted, verses that have long been popular among anti-Semites because they seem to cast blame on the Jewish people for the death of Jesus.

“For any of us who are preaching who are aware of the history of how these passages have been misused . . . there’s a learned sensitivity that you apply to the way you teach these passages,” Kwon said. He said the shooting should lead other pastors to greater awareness that they need to explain to their congregations what the Bible means when it says Jews killed Jesus. To Kwon, it means some specific Jews alive 2,000 years ago were involved, alongside Roman officials, in Jesus’ death — not that Jewish people today bear any guilt for the crucifixion.

But that nuance often gets lost, Kwon said. “There’s a deep and ugly history of anti-Semitism that’s crept into the Christian church, that needs to be continuously addressed, condemned and corrected,” he said.

Imagine if you were the pastor under whose ministry the shooter sat. How would you read those quotes?

The gunman “shares Reformed theology.”

“Obviously something went wrong.”

Pastors need to “take a moment for self-reflection and to ask hard questions.”

“There’s a learned sensitivity that you apply to the way you teach these passages,” which apparent the shooter’s pastor did not seem to have had.

Anti-Semitism in the church needs to “continuously addressed, condemned and corrected.”

The penultimate paragraph in the story belonged to Kwon:

“It’s possible to teach people in the church about personal individual salvation in Jesus Christ and still fail to instruct them regarding the ethical implications of that faith,” he said. Going forward, Kwon called for “a vision of the gospel that includes implications for the love of neighbor and those that are different from ourselves, to teach it as an essential feature of the gospel of grace and not just an add-on or an appendage to more important matters.”

Imagine this: thinking you understand and present the gospel in ways that show how Christians should love neighbors who are different and not considering that you yourself may have church members who are capable of sin and don’t apply your teaching to all aspects of their lives. An event like this may not be the time to instruct conservative Presbyterians about the social implications of the gospel or to promote your own theology.

You may have a point and you may want to instruct the rest of the church and America about a fuller explanation of the gospel. But why not let the dust settle, the tears dry, even the courts work? Why use this moment to display your own sensitivity to the gospel’s breadth? Why not imagine what it must be like for pastors and sessions (not to mention parents and Sunday school teachers) to see one of their own go so wildly astray?

Does not a better understanding of the gospel go with a wider moral imagination? What is so hard about “there go I but for the grace of God”?

Can Your Two Kingdom Theology Do This?

Remember when anti-2kers put the “R” before 2k to assert that two-kingdom theology is radical? A recent Twitter thread keeps that complaint alive:

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The odd thing is the way critics will leap to connect dots between ideas and events (like the shooting in Poway that involved an OPC church member) and never read the sources closest to the congregation and its pastor. Here is a paragraph from the book on covenant theology that the pastor of that OPC congregation wrote:

The doctrine of the new covenant guards us against triumphalism. The new covenant shows us that the kingdom of God is no longer identified with any geopolitical nation on earth. This is particularly critical to grasp in American culture, where there is a tendency to confuse the kingdom of God with the United States. Americas, however, is not in covenant with God as a nation. It had no representative on Mount Sinai. The only nation in covenant with God is God’s new global nation, that is, his new covenant church. “But you are a chosen race,” says the apostle Peter, “a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Pet 2:9). In the new covenant, the church is no longer limited to the physical descendants of Abraham but is made up of all the nations of the earth, people of every race, color, and language. While the old covenant was an era of driving the nations out of God’s holy land, the new covenant is an era of believers living side by side with unbelievers in patience and love. Today is the day of salvation, not judgment. God’s judgment is delayed until his return. (148)

That is not radical. It is moderate in the sense that it compels Christians to recognize that they live this side of glory in societies with non-Christians. It also reduces expectations for the Christian or moral capacities of a nation and its government. It is precisely an understanding of covenant theology and the gospel that contra Jemar Tisby and Timothy Cho is fundamentally at odds with white nationalism. There is nothing nationalist about it.

But the critics who for years have wailed and nashed teeth over 2k’s capitulation to secular society and “neutral” government are precisely those who wanted a nation with a Christian identity. Even those people who protest the United States’ long history of racism, want the nation to become Christian in the way it oversees and regulates race relations. Believe it or not, that understanding of church and state does not make a lot of room for non-Christians.

But 2k is radical. I get it.