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The Confession of 1967: Its Theological Background And The Confession Of 1967: Its Theological Background And Ecumenical Significance Presbyterian and Reformed Publishing Co. Philadelphia, PA. 1967 Copyright 1967 Presbyterian and Reformed Publishing Company Library of Congress Catalogue No. 66–30704 Contents Publisher’s Note Introduction 1. The Broadening Church 1. A Major Watershed 2. A Broader Church 3. The Twentieth Century 2. The New Dimensionalism 1. Dr. Hendry And I-thou Dimensionalism 2. The Patched-Up Map 3. The Holy Scripture 4. Of God And The Holy Trinity 5. God’s Eternal Decrees 6. Dr. John A. Mackay And Dimensionalism 7. The Bible As Perspective 8. The Great Commission 9. Preaching To The Horizontally Minded 10. Pioneers At The Frontier 11. Hierarchical Simplicities 12. The Theology Of Dr. Hendry 13. The Theology Of Mackay 3. What Is Man? 1. The Need Of The Idea Of Paradox 2. Dr. McCord’s Appeal To Men As Free 3. Truth As Subjectivity 4. Man Is Free From The Law Of Contradiction A. Man Is Free From The Idea Of Final Revelation B. The “Christ-Event” Appears On The Horizon C. Richard Kroner Explains Kant’s View Of Man And The World 4. Grace And Personality 1. The Infallibilities 2. The Underlying Problem 3. Irresistible Grace 4. Reconciliation 5. The New View Of Faith In Christ 6. The New View Of Justification 7. The New View Of The Triumph Of Grace 5. The Christ Event 1. Difficulties with Barth’s Theology 2. Dowey On Barth’s Criterion Of Theology 3. Barth’s Act Theology 4. Barth’s “Dogmatics” for Preachers 5. Barth On Chalcedon 6. Grace! Grace! 6. A Book Of Confessions 1. A Book Of Concord 2. Leonard J. Trinterud On Continuity A. The Church Has Always Believed B. To Face The New Situation C. The “Typical Reformed And Presbyterian View Of Creeds” D. The 1581 Harmony Of The Confessions E. The “General Evangelical Consensus” F. The Growing Ecumenical Movement 3. Edward A. Dowey, Jr. 4. Still More Relics 5. Barth At Last 6. The Place Of 1967 A. The Confession Is Brief B. The Confession Is Contemporary C. Of Faith D. Structure 7. Martin Marty 8. A Book Of Discord 9. The Book Contains Two Mutually Exclusive Gospels 10. The Book Contains Two Mutually Exclusive Views Of The Trinity And Of Election 11. The Book Contains Two Mutually Exclusive Christs 7. On To 1997 1. The Creed Making Process 2. The Church That Moves 3. The Creed That Moves 4. Martin Heinecken, The Lutheran Theologian, On Sören Kierkegaard 5. Contemporaneity With Christ 6. George W. Forell, Another Lutheran Theologian, On The Nicene Creed 7. The Confession Of 1977 8. A Second Chance For Protestantism 9. The Dialogue Today 10. The Confession Of 1987 11. Enter Neo-orthodoxy For Dialogue With Rome 12. The Confession Of 1997 13. The Convention Of Jews And Christians 14. The ‘Wise Old Teacher’ Addresses The Convention 15. Bonhoeffer On Act And Being 16. The Articles Of The Creed Appendix 1. Members Of The Special Committee On A Contemporary Statement Of Faith Publisher’s Note In order to analyze the background of the Confession of 1967 and to document his estimation of its significance, Dr. Van Til has quoted from the following books. We suggest that those who are interested in this theological discussion secure these books from their publishers. Lefferts A. Loetscher. The Broadening Church (Philadelphia: University of Pennsylvania), 1954. George S. Hendry. The Westminster Confession for Today (Richmond: John Knox), 1960. John A. MacKay. A Preface to Christian Theology (New York: Macmillian), 1941 John A. MacKay. “The Gospel and Our Generation,” The Christian Message for the World Today, ed. By Stanley Jones (New York: Round Table Press), 1934. John A. MacKay. God’s Order (New York: Macmillan), 1953. John A. MacKay. “The Great Commission and the Church Today,” Missions Under the Cross, ed. by Norman Goodall (New York: Friendship Press), 1953. John A. MacKay. Heritage and Destiny (New York: Macmillan), 1943. John A. MacKay. The Presbyterian Way of Life (Englewood Cliffs: Prentice Hall), 1960. John A. MacKay. Protestantism (Princeton: Princeton Theological Seminary), 1955. George S. Hendry. The Holy Spirit in Christian Theology (Philadelphia: Westminster Press), 1956. Richard Kroner. Kant’s Weltanschauung, trans. by John E. Smith (Chicago: University of Chicago), 1956. John Oman. Grace and Personality (New York: Association Press), 1960. Arnold B. Come. Human Spirit and Holy Spirit (Philadelphia: Westminster), 1959 Arnold A. Come. An Introduction to Barth’s “Dogmatics” for Preachers (Philadelphia: Westminster), 1963. Karl Barth. Kirchliche Dogmatik (Zurich: Evangelischer Verlag), 1932 ff. English translation, Church Dogmatics (Edinburgh: T. & T. Clark), 1936 ff. George W. Forrell. Understanding the Nicene Creed (Philadelphia: Fortress), 1965. Martin Heinecken. The Moment Before God (Philadelphia: Muhlenberg Press), 1956. Martin Marty. Second Chance for America Protestants (New York: Harper), 1963. Martin Marty. “A Dialogue of Histories,” American Catholics, ed. by Phillip Scharper (New York: Sheed & Ward), 1959. Martin Marty. New Directions in Biblical Thought (New York: Association Press), 1960. Martin Marty. The New Shape of American Religion (New York: Harper), 1959. Vittorio Subilia. The Problem of Catholicism, tr. by Reginald Kissack (London: SCM Press, CTD), 1964. Hans Urs von Balthasar. Karl Barth—Darstellung und Deutung Seiner Theologie (Köln: Jakob Hegner), 1951. Hans Küng. Rechfartigung; Die Lehre Karl Barths und Eine Katholische Besinnung (Einsiedeln: Johannes Verlag), 1957. Martin Buber. Two Types of Faith (New York: Harper), 1958. Martin Buber. Between Man and Man (New York: Macmillan) 1958. Dietrich Bonhoeffer. Act and Being (New York: Harper), 1961. Nicholas Berdyaeve. Beginning and the End (New York: Harper), 1957. Gempo Hoshino. Antwort, Karl Barth zum siebzigsten Geburtstag am 10. Mai 1956 (Zollikon-Zurich: Evangelischer Verlag Ag). Arnold J. Toynbee. Christianity Among the Religions of the World (New York: Scribner), 1957. Introduction The 1958 General Assembly of the United Presbyterian Church in the United States of America appointed a committee to draw up “A Brief Contemporary Statement of Faith” (Report of the Special Committee on A Brief Contemporary Statement of Faith, p. 7). The proposed confession of 1967 constitutes a part of the report of this committee. Should the Confession of 1967 be adopted by that church, an entirely new phase in its life will be ushered in. This is true because this proposed Confession gives expression to and is based upon a new theology. Our concern in this booklet, therefore, is with the nature of this new theology which will be given creedal status if this proposed Confession is adopted by the United Presbyterian Church in the United States of America. The casual reader of the new Confession may not readily see that it is founded upon a new and relativistic view of truth. Is he not told that the Confession of 1967 is based upon Christ and his reconciling work? Does not the new Confession appeal to the authority of Scripture? Does it not use the phraseology of the Bible and of the Westminster Confession? Though we concede that the new creed and its new theology speak highly of both Christ and the Bible, we nevertheless contend that new meanings have been attached to old, familiar words. The whole question, accordingly, is one of reinterpretation. One may take a milk bottle and fill it with a poisonous white liquid and call it milk, but this does not guarantee that the poisonous liquid is milk. It may well be some thing that is highly dangerous to man. Such is the case, we believe, with the new theology: It is an essentially humanistic theology which disguises itself as an up-to-date Christian theology. Of course, we are told that the new Confession is contemporary in its view of truth. We are also told that the Westminster Standards are outdated, being written in an age of absolutism. By contrast, today’s theological thinkers know that truth is relative to man and the human situation. Has not Immanuel Kant taught us that man can know nothing of God and of Christ in so far as Christ is said to be God as well as man? From Kant recent philosophers and theologians have learned that man’s conceptual knowledge is limited to the impersonal world of science and does not apply to the religious dimension. Though the twentieth-century church has been informed by the new theology that it can have no objective or conceptual knowledge of God and of Christ, this same theology still continues to speak about God and Christ in eloquent terms. But, as we have already noted, these terms have new definitions. The God and the Christ of this contemporary theology have very little in common with the God and the Christ of historic Christianity. There is good reason to believe that the new theology has virtually manufactured a new Christ, a person who is essentially different from the Savior of the Scriptures. First, the new theology speaks in the warmest terms of the great fact of the “Incarnation.” Are we not encouraged when we hear this? For a moment we are—only to be sharply disappointed when we discover the “God-man” of the new theology is not the self-existent and self-attesting Son of God of the New Testament, of Chalcedon, and of Westminster. Instead of a Trinitarian formulation of the doctrine of the Incarnation, the church is to learn that God is identical with “Christ” and that “Christ” is directly identical with the “work” of reconciling all men to himself, but only indirectly identical with Jesus of Nazareth. Men can be truly men only as they realize that their very manhood exists in their participation in this work which is of “Christ.” Men enter the kingdom of heaven as they follow “him” and they follow him if they treat all men as persons.
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