Which Matters More, Branding or Order of Precedence?

Old Life took a wee vacation last week thanks to (all about) my trip to Belfast which included delightful discussions with a historian who must remain anonymous for the sake of his good name and sightseeing with an old (not as old as mmmmeeeeeeEEE) friend who also deserves protection from tawdry associations with this blog.

I had the privilege of speaking informally with folks from the Presbyterian Church in Ireland and the Evangelical Presbyterian Church. Those communions are not in fellowship thanks to the split in 1927 over liberalism in the PCI, a debate that has all the earmarks of the so-called fundamentalist controversy in the U.S. In fact, W. J. Grier, who studied at Princeton Seminary with J. Gresham Machen, took some inspiration from conservatives in the U.S. to oppose the teaching of J. E. Davey, who taught church history and theology at Union College (in effect the seminary for Irish Presbyterians). When the trial against Davey failed, Grier led the formation of a new Presbyterian communion.

That parallel suggests that PCI is to the EPC what the PCUSA is to the OPC. But such reading of American dynamics into Ireland misses how different American Presbyterianism is. If anything, the U.S. equivalent to the PCI is the Evangelical Presbyterian Church (the American one that had Tim Keller speak at its GA). The PCI is more evangelical than the PCUSA and does not go out of its way to be inclusive. Whether it will ever go out of its way to discipline erroneous views is another matter.

Another difference is that the PCI’s moderator is tenth in the Orders of Precedence in the United Kingdom.

I have no idea how to reconcile the Wikipedia chart with the church’s website about political status in Northern Ireland. But I do suspect the matter has something to do with the Regium Donum, a “royal gift” from Charles II to dissenting Protestants (outside the Church of Ireland — Anglican) to support their ministry. In fact, the royal recognition of the PCI’s moderator means that he receives invitations to affairs in London held by the British government. I suspect it also means some sort of royal representative at PCI General Assemblies the way that the Queen still sends a delegate to the Free Church of Scotland.

This difference with the USA is striking. The federal government or POTUS never sends representatives or invitations to moderators of Presbyterian communions in the U.S. Not even the Presbyterians in the “Protestant establishment,” the PCUSA, have the standing that Presbyterians do in the UK. American Presbyterians are pikers compared to Presbyterians in the British Isles.

But we American Presbyterians compensate with celebrity.

Which raises the question whether a brand like Tim Keller has more influence in national (or urban) life than a royal gift. I am asking because inquiring minds want to know.


Church-State Separation Is Good for the Church

Even Roman Catholics agree:

The danger in democracy is that Christian churches lose their capacity to be genuinely countercultural—or teach the truth that will be neglected “on the street” in middle-class democracy. And so the separation of church and state is to keep the church from being corrupted by excessive concern with endlessly egalitarian justice and the logic of the market. The separation is for the integrity of the church by limiting the claims for truth and morality of the democratic “social state,” which includes the democratic state.

But it’s both futile and even un-Christian to think that there could be, in the modern world, a state that favors or properly appreciates the church. Orestes Brownson, the greatest American Catholic thinker ever, said all the church should need and want from America is freedom to pursue its evangelical mission. That means, of course, that Americans should understand political freedom to be freedom for the church, for an organized body of thought and action. And we can see that the church flourished in America in the relative absence of politicized intrusion or corruption for a very long time.

The danger now, as always, is that the individualistic yet highly judgmental democracy—our creeping and creepy mixture of progressivism and libertarianism—will seek to impose its standards on our countercultural churches. Tocqueville was alive—although maybe not alive enough—to that danger. Who can deny that that the danger is greater now than ever? Today’s issues, Tocqueville would probably say, have their origins in the surrender of our contemplative Sunday to commerce and “seventh-day recreationalists.”

But anyone who thinks today’s remedy would be an established church would do well to remember how the establishments in Spain, Ireland, and Quebec worked out, the hyper-secularist and sometimes nihilistic countermovements in the name of democracy they generated. Those attempts to wield fundamental political influence produced clericalism and a kind of intrusiveness we Americans associate with the Puritans.

Of course, this outlook was not always so agreeable to Rome:

There being, then, an obligation upon the State as such, arising out of the Natural and the Divine Positive Law, to render public Divine worship in accordance with the guidance of the Church, in whose charge Christ has placed the worship due in the present order of things, an obligation also to protect the Church and to promote her interests, the Church clearly has a perfect right to demand the fulfilment of these duties, since their neglect would infringe her right to the benefit proceeding from the fulfilment. To have the further right to command the State in their regard implies that the Church has a right to impose the obligations of her authority in their regard, to exact them authoritatively from the State. Now in purely temporal matters, while they remain such, the Church cannot command the State any more than she can command the subjects of the State, even though these are at the same time her own subjects. But in spiritual and mixed matters calling for corporate action of the State, the question depends upon whether the physical persons who make up the moral personality of the State are themselves subjects of the Church. In case they are, then the Church has in consequence jurisdiction therein over the State. The reason is that owing to the supremacy in man’s life purposes of his eternal happiness, man in all his capacities, even of a civil nature, must direct his activities so that they shall not hinder this end, and where action even in his official or civil capacity is necessary for this ultimate purpose he is bound to place the action: moreover, in all these activities so bearing on this end, since they are thereby spiritual matter, every subject of the Church is under the jurisdiction of the Church. If, then, the physical persons constituting the moral person of the State are the subjects of the Church, they are still, in this joint capacity, subject to her in like matters, namely, in the fulfilment of all civil duties of the State towards religion and the Church. The Church, because of the uselessness of her insistence, or because of greater evils to be so avoided, may waive the exercise of this jurisdiction; but in principle it is hers.

Putting a Point on Two Kingdoms

Posts and comments have been flying fast and furious over at the blog of those two crazy guys, Brothers Tim and David Bayly (they admit that they are “out of their minds”) about two-kingdom theology. It started over a week ago with acrimony surrounding the experimental Calvinism of Jonathan Edwards and Martin Lloyd-Jones, but quickly descended into mud-slinging about who has picketed abortion clinics the most, thus proving that the conversion experience is hardly otherworldly.

One of the points to surface in these debates is the cockamamie idea (to them) of the separation of church and state. As I have tried to point out, if you don’t believe in the separation of church and state, what is the alternative? One to which a Bayly Bro alluded was Calvin’s Geneva, with a nice scoop of scorn for those Calvinists who have departed so far from the pater familia of Reformed orthodoxy and Christian politics. But when I try to bring up the idea that idolaters and heretics were not welcome in Geneva – ahem, can anyone say Servetus? – I receive another helping of scorn. I simply don’t know what I’m talking about because executing heretics is not what they are talking about. Then why bring up Calvin?

I may not know what I’m blogging about, but I definitely don’t know how you can promote Calvin’s ideas on church and state and not see the pinch that might be coming in this greatest of nations on God’s green earth for Mormons and Roman Catholics (for starters). I’m not sure Baptists would be secure either since they do rebaptize. (Just trying to show I’m not selective in my dogmatic intolerance.) And the Baylys have the nerve to call me utopian. What land of chocolate (props to the Simpsons) would execute Servetus and keep Orrin Hatch?

And then along comes Rabbi Bret to the rescue. Mind you, he has been banished (it could be a self-imposed exile) from the Bayly Bros land of chocolate blogging for extreme remarks, so I am not implying that he speaks for the Baylys. But I am not sure how the Baylys and other versions of Christian America, from an orthodox George Washington and a federally envisioned Moscow, Idaho, to the transformation of New York City, can avoid having a Christian influence on society that stops at religious intolerance without limiting Christian influence to mere morality (quite like the liberal Protestant project, mind you, where the Bible was good for ethics but lousy for doctrine).

Here is how Rabbi Bret puts a point on it:

A second problem with the idea of a Christian advocating some version of “it is only fair that in a pluralistic culture that no faith, including Christianity, ever be preferred by the state” is that such a statement is treason against the King Jesus Christ. All Christians should be actively working for the elimination of false faiths from our culture and for the elimination of the influence of false faiths upon our civil-social / governmental structures. Any Christian who advocates the planned continuance of religious and cultural pluralism is a Christian who is denying the King Jesus.

If we need to be subject to King Jesus in all of our lives, and if we want his rule in every walk of life, including Manhattan for those who can afford it, then how do we tolerate other faiths in our nation? If the Bible is the norm for all of life, including politics, why doesn’t the state assume the same opposition to false religion as the church? We don’t tolerate heterodox teaching or unrepentant immoral living in our churches, so why would a nation that has Christian standards be more lenient than the church? Wouldn’t that nation be the civil version of the mainline Protestant churches before the sexual revolution? (This question has the ring of plausibility since it suggests why so many Protestants are inclined to conclude that the founding fathers, who were hardly orthodox, were highly orthodox. If orthodoxy is synonymous with morality, then the criteria for judging Christ’s rule shifts significantly.)

But aside from questions this raises about holding back on fully applying God’s word to all of life, including Roman Catholic neighbors, what about being subject to the government ordered by a constitution that preserves religious liberty? If those who say public education is a legitimate option for Christians can be accused of denying the legitimacy of Christian education, can’t those who continue to live with a regime guided by the U.S. Constitution be blamed for supporting idolatry? And if the toleration of unbelief by law is so awful, a sign of disloyalty to King Jesus, then when are folks like Rabbi Bret and the Pastors Bayly going to do more than blog or picket and actually follow the example of many Calvinists and resist tyranny? Is it really fair to accuse 2k advocates of bad faith when the accusers themselves won’t engage in the sort of armed insurrection practiced by Calvinists in sixteenth-century Holland, seventeenth-century England, and eighteenth-century America?

Where Bret seems to part company with the Baylys (and the Christian school advocate, Kloosterman) is over the magistrate’s enforcement of the first table of the law. Bret favors it, while the others seem to think that the magistrate should acknowledge the first table but not enforce it. That sure doesn’t seem to be Calvin’s theory or practice with Servetus who was executed for a defective view of the Trinity (the First Commandment by my reckoning). But even if you allow for this weasely distinction, then haven’t you introduced an area where all that Christ has commanded is not enforce? Christ commands people to have only one God. The magistrate theoretically believes this but lives with subjects who believe in many Gods. Huh? I wonder where exactly the biblical instruction comes for rulers to distinguish the first and second tables of the law so that the latter becomes legislation but not the former.

At the end of the day, it seems to me that the Covenanters had a good position on all this, even if I disagree with their starting place. They refused to participate in the U.S. regime because it did not acknowledge Christ as Lord. They would not run for office or vote in elections (up until about 1980). That seems like a good way of keeping your distance from a regime that tolerates other faiths and doesn’t acknowledge the Lordship of Christ. But folks like Bret rail against the United States and then run for Senate on the Constitution Party ticket – the God-denying Constitution, that is.

For 2k advocates along with your average conservative Presbyterian, Bret’s and the Baylys’ complaints are no skin off our backs. American Presbyterians revised our confession of faith and we now confess that the magistrate has a duty to protect the freedom of all people, no matter what their faith or level of unbelief. According to Bret’s logic, my communion is guilty of treason against the Lord Jesus Christ. And yet, the Covenanters, who would have disagreed vigorously with the American revisions of the WCF, never once considered (to my knowledge) severing fellowship with the OPC because of these differences on church and state.

In which case, are the Christian transformers of the U.S.A. making a mountain out of a mole hill? Or is it better to say that they are like Peter, defending his lord with a sword, when that way of doing things has passed away and a new order is in place, a spiritual regime for a spiritual institution – the church – which is the kingdom of the Lord Jesus Christ?