OrdainedServant

A Journal for Church Officers

VOLUME 25, 2016

25th Anniversary Edition Ordained Servant A Journal for Church Officers A publication of the Committee on Christian Education of the Orthodox Presbyterian Church

ISSN 1525-3503 Volume 25 2016

Editor: Gregory Edward Reynolds • 827 Chestnut Street • Manchester, NH 03104 Telephone: 603-668-3069 • Electronic mail: [email protected] Website: www.opc.org/os.html

Ordained Servant is published monthly online (except for combined issues June/July and August/September) (E-ISSN 1931-7115, online edition), and printed annually (ISSN: 1525-3503) after the end of each calendar year, beginning with volume 15 (2006) published in 2007. Ordained Servant was published quarterly in print from 1992 through 2005. All 53 issues are available in our online archives. The editorial board is the Subcommittee on Serial Publications of the Committee on Christian Education.

Subscriptions: Copies of the annual printed edition of Ordained Servant are sent to each ordained minister of the Orthodox Presbyterian Church, each organized congregation, and each designated mission work, and are paid for by the Committee. Ordained elders, deacons, and licentiates of the Orthodox Presbyterian Church may receive copies gratis upon request. Ordained Servant is also available to anyone in the U.S. and Canada who wishes to subscribe by remitting $10.00 per year to: Ordained Servant, The Orthodox Presbyterian Church, 607 N. Easton Rd., Bldg. E, Willow Grove, PA 19090-2539. Checks should be made out to the Orthodox Presbyterian Church, designated for Ordained Servant in the memo line. Institutional subscribers in the US and Canada please remit $15.00 per year. Overseas individual and institutional subscribers please remit $20.00 per year. All remittances should be made payable in U.S. funds. Subscriptions, both paid and gratis, may also be received through our website on the “Publications” page under “Resources” on the top right of the OPC.ORG home page.

Submissions: Chosen submissions will be published on the web and possibly chosen for the annual print edition. Please consult “Submissions, Style Guide, and Citations” on our website.

Copyright Information: All material in this periodical is subject to U.S. and international copyright laws and may not be reproduced without prior written approval. Please refer to “Submissions, Style Guide, and Citations” at our website once you have received permission. Interested parties are invited to obtain permission to reproduce mate- rial found in this publication by writing to the editor.

© Copyright 2016 by the Committee on Christian Education of the Orthodox Presbyterian Church. All rights reserved. OrdainedServant A JOURNAL FOR CHURCH OFFICERS

CONTENTS

5 From the Editor De Jong 57 “Exposing the Darkness, Part 2,” Brian L. ServantThoughts De Jong EDITORIALS 63 “Christ-Shaped Philosophy,” James D. Baird 6 “Reflections on Twenty-five Years of Ordained Servant,” Gregory E. Reynolds ServantWorld 9 “The Bard for Preachers,” Gregory E. Reynolds 67 “Why Shakespeare Matters,” Leland Ryken ServantTruth ServantHistory 13 “Beloved Sons in Whom He Is Well-Pleased,” 73 “The Good, the Bad, and the Neutral,” David B. Garner Darryl G. Hart ServantChurch ServantHumor From the Back Pew 19 “Six Anti-Church Evangelical Trends,” Shane Lems 77 “Lest We Remember,” Eutychus II ServantRealms ServantExchange 22 “Ministers Laboring ‘Out of bounds’,” Allen 79 “Owen Anderson’s Reply to Paul Helseth’s G. Tomlinson Review,” Owen Anderson 28 “The Biblical Case for Ecumenicity,” John 80 “Rejoinder to Owen Anderson,” Paul K. A. Bouwers Helseth ServantLiving ServantReading BOOK REVIEWS 32 “The Path to—and from—Here: Reflections on Sexual Identity Past and Present,” Carl 81 Reason and Faith, by Owen Anderson, Paul Trueman K. Helseth 38 “Living under Foreign Law,” Randy Beck 82 God Is Not One, by Stephen R. Prothero, John R. Muether 43 “Ministry to Those with Same-Sex Attraction and Gender Confusion,” Timothy J. Geiger 84 Puritan Portraits, by J. I. Packer, Gregory E. Reynolds 47 “Exercising Wisdom about ‘All Things’,” Andy Wilson 86 “Suggested Reading on Adoption,” David B. Garner ServantWitness 86 Got Religion? How Churches, Mosques, and Synagogues Can Bring Young People Back, by 52 “Exposing the Darkness, Part 1,” Brian L. Naomi Schaefer Riley, John R. Muether 88 The Triumph of Faith: Why the World Is More of Preaching, by Timothy Keller, Gregory E. Religious Than Ever, by Rodney Stark, John Reynolds R. Muether 115 “Westminster Theology,” review of The 90 I Will Lift My Eyes unto the Hills: Learning Theology of the Westminster Standards, by J. from the Great Prayers of the Old Testament, V. Fesko, Jeffrey C. Waddington by Walter C. Kaiser Jr., Bryan Estelle 118 “Testing Faith,” review of The Testing of God’s 92 Divine Rule Maintained: Anthony Burgess, Sons, by Gregory S. Smith, Sherif Gendy Covenant Theology, and the Place of the Law 120 “Preacher, Take Aim!” review of The Heart Is in Reformed Scholasticism, by Stephen J. the Target, by Murray Capill, A. Craig Troxel Casselli, Ryan M. McGraw 123 “Old Testament Theology,” review of Old 93 From Topic to Thesis: A Guide to Theological Testament Theology, Volume One: Israel’s Research, by Michael Kibbe, Ryan M. McGraw Gospel, by John Goldingay, Sherif Gendy 94 Land of Sunlit Ice, by Larry Woiwode, 128 “Some Pluralisms Are More Inclusive Gregory E. Reynolds Than Others,” review of The Twilight of the 95 What Is Marriage? Man and Woman: A American Enlightenment, by George M. Defense, by Sherif Girgis, Ryan T. Anderson, Marsden, Darryl G. Hart and Robert P. George, Joel Carini 132 “Kuyper on Politics and Religion,” review of 97 Christian Dogmatics: Reformed Theology Abraham Kuyper, Conservatism, and Church for the Church Catholic, edited by Michael and State, by Mark J. Larson, Douglas A. Allen and Scott R. Swain, John V. Fesko Felch 99 Presbytopia: What It Means to Be 134 “Faith, Politics, and the Fall in Thatcher’s Presbyterian, by Ken Golden, Allen C. Britain,” review of God and Mrs. Thatcher, by Tomlinson Eliza Filby, Diane L. Olinger 101 God’s Glory Alone: The Majestic Heart 138 “A Helpful Little Primer on Eschatology?” of Christian Faith and Life, by David review of As You See the Day Approaching, VanDrunen, David A. Booth edited by Theodore G. Van Raalte, Jeffrey C. 103 Impossible People: Christian Courage and the Waddington Struggle for the Soul of Civilization, by Os 141 “How Vosian Is Van Til?” review of In Defense Guinness, William Edgar of the Eschaton, by William D. Dennison, 104 The Holy Spirit, by Christopher R. J. Holmes, edited by James D. Baird, Danny E. Olinger New Studies in Dogmatics, series edited by 146 “Reflections on Biblical Counseling,” review Michael Allen and Scott R. Swain, John V. of Developments in Biblical Counseling, by J. Fesko Cameron Fraser, Andrew H. Selle 106 Encouragement for Today’s Pastors: Help from 151 “Sexuality These Days,” review of The Gospel the Puritans, by Joel R. Beeke and Terry D. and Sexual Orientation, edited by Michael Slachter, Stephen A. Migotsky LeFebvre, and Openness Unhindered, by 108 ESV Reader’s Bible, Six-Volume Set, Arthur J. Rosaria Champagne Butterfield,Stephen J. Fox Tracey 109 The Epistle to the Romans, The New 156 “Brain Changer?” review of i-Minds, by Mari International Greek Testament Commentary K. Swingle, T. David Gordon Series, by Richard N. Longenecker, Jeffrey 159 “The Literati Face the Last Enemy,” review C. Waddington of The Violet Hour, by Katie Roiphe, Gregory E. Reynolds ServantReading 164 “An Unlikely Witness,” review of The Faith of REVIEW ARTICLES Christopher Hitchens, by Larry Alex Taunton, Gregory E. Reynolds 111 “Preaching to the New Athenians,” review From the Editor

his is the eleventh annual printed edition of Ordained Servant, Tas we enter our twenty-sixth year of publication in 2017. A quar- ter century of publication is no small accomplishment in the present periodical market. But our little journal owes its existent to our Lord’s gracious work in the hearts of those who serve in his church. The cover picture is the Brewster Meeting House in Brewster, Massachusetts, now a Unitarian Universalist Church. This is a sad reminder of the decline of true Christianity in New England and a goad for our presbytery to continue to plant churches here. From its inception in the 1930s, Professor John Murray promoted planting churches in these spiritually abandoned towns. This is a happy reminder of our Lord’s mission. Once again I would like to thank general secretary Danny Olinger, Alan Strange, and the sub- committee of Darryl Hart, Sid Dyer, and Wallace King for their continued support, encouragement, and counsel. I would also like to thank the many people who make the regular online edition pos- sible: Diane Olinger, Linda Foh, Stephen Pribble, and Andrew Moody, and the many fine writers without whom there would be no journal. Finally, I want to thank Ann Hart for her meticulous edito- rial work, and Jim Scott for his formatting in InDesign of this printed volume.

—Gregory Edward Reynolds Amoskeag Presbyterian Church Manchester, New Hampshire 6 Ordained Servant $ Volume 25 2016 Thoughts $12 peryear. and Rev. LarryWilson.Anannual subscriptionwas Education, Dr. JamesGidley, Mr. DavidWinslow, by threemembersoftheCommittee on Christian to bewithhisLord.Thepublicationwasdirected from Bismarck,whereJ.GreshamMachenwent alittleoveranhourawayCarson, NorthDakota, a century. ItwaspublishedbyPleromaPressin the cover. Thissetthetonefornextquarter of 1, No.1,” withanengravingofJohnCalvinon O by Gregory E.Reynolds December 2016 Originally publishedelectronically in Servant five of Years Reflections on Twenty- Editorials 1 http://opc.org/os.html?article_id=586&issue_id=120. table ofcontents: Here isthefirst the finalyearofMr. Williamson’s editorship, 2005. years. Theonlyyearthatsaw only twoissueswas journal waspublishedquarterly forthenexttwelve after publishingthreeissuesinitsfirstyear,the four timesayearinthepresentformat.” Infact, “ Ordained Servant The editor, G.I.Williamson,announcedthat twenty-five yearsagonextmonth.Itwas“Vol. rdained Servant Servant Servant 1 willbepublishedfromtwoto was borninJanuary 1992, Ordained Ordained Servant

Here iseditor Williamson’s sagacious introduction: The Forms The Deacons(fromEcclesiasticalOrdi The DiaconalTask, byDr. C.Van Dam Taking HeedtotheFlock(1),byDr. P. Y. De bytheEditorHow toGetStarted, Taking ActioninTime, byRev. ThomasE. Introducing Contents: that wecanexpect toseethekindofgrowth working bywhich everypartdoesitsshare”— the church—onlywhenthere is“theeffective is onlywhenbothofthesebecome arealityin saints fortheworkofministry asbelievers.It in fact,becausetheir callingistoequip the their being wellequipped. Quitethecontrary, church ordainedservantsdoesnotendwith text clearlyshows, God’s purposeingivinghis end.For,more important astheabovequoted in asense ruling) andthedeaconsofourchurch.But functioning oftheelders(bothteaching and materials tohelpinthetraining andeffective appointment. The immediate aim is to provide tangible resultofthat ber of1991,isthefirst mandated bytheentirecommittee inSeptem Officers.” Thisissueof of“Equippingwith thetitleandtask Ordained Education appointed aspecial subcommittee byterian Church’s Committee onChristian In Septemberof1989,theOrthodoxPres Christ” (NKJVEphesians4:7and11–12). work ofministry, fortheedifying ofthebody teachers, fortheequipping ofthesaintsfor ets, someevangelists,andpastors Himself gavesome ing tothemeasureofChrist’s gift.…AndHe “But toeachoneofusgracewasgivenaccord G. I.Williamson Introducing nances), byJohnCalvin Jong Tyson Ordained Servant Ordained Servant Ordained Servant to be Ordained Servant apostles,someproph isameansto , bytheEditor , - - - - - that brings glory and honor to God. is uplifted. So in this journal it will be our intention to point the way to more effective The American church is enamored with leadership by elders and deacons. methods—yes, and even gimmicks—that seem to promise numerical growth in the church. We do not intend to make this journal a forum But let us put the question quite bluntly: what for the invention of new ideas. We have too is the use of numerical increase when the many of these already. But neither will we bap- church is not functioning “according to the tize the status quo as automatically holy. Fur- effective working by which every part does ther, we do not intend to use this journal to its share” which, in turn, “causes growth of promote a partisan viewpoint, such as the two- the body for the edifying of itself in love”? or three-office view as exclusively legitimate. The answer is that you have an even greater Our task, as we perceive it, is much more monstrosity. We believe the biblical view of important. We want to find the best material church growth is quality first, and then in- written—old or new—to help all who are, and crease in numbers. On the American scene it all who aspire to be, ordained servants. is too often quantity first, and then (much later This periodical is yours—the Lord’s (present on, if at all) quality. And, to be honest, our and future) ordained servants in the Orthodox own churches are not all that they ought to Presbyterian Church—and your comments be either. Can any honest person evade this? and contributions are welcome. One of the To answer that question ask yourself another: features that we plan to include in future is there all that much difference between the issues, therefore, is a Question and Answer way our people live and the way their people page. Here is a little sample. We received a (the members of the liberal church on the letter from a young pastor a few weeks ago, next street) live? Can we honestly say, without asking this question: “Should a ‘hospital hesitation, that the elders of Orthodox Presby- baptism’ by a Roman Catholic nurse—per- terian congregations are faithfully exercising formed when she feared an infant was about to oversight of the flock according to biblical die—be accepted as valid?” Our answer was standards? At the very least,we should be as follows. “No, we do not think it should be. willing to admit that we can—and must—do There is at least one instance in the Scriptures, much better. It is this conviction that moti- of what could be called a private baptism (Acts vates the production of this journal. 8:26–40). But it is important to note that, even We (the editor, and the editorial oversight in this instance, the one who administered this committee) are aware of the difficulty of the baptism was an office-bearer in the church, and task we are undertaking, but willing to do the church in which he was an office-bearer it because we sincerely believe the need is was in genuine submission to the Word of God. urgent. The exaggerated individualism of It may have been just such biblical teaching many, if not most, Americans today—even in that led the Westminster Assembly to insist that the soundest Reformed churches—presents a neither baptism or the Lord’s supper ‘may be difficult problem. How are we going to convey dispensed by any, but by a minister of the Word to the people of God a respect for author- lawfully ordained’ (Westminster Confession

ity, a respect that has so sadly diminished? of Faith, ch. 27, sec. 4). This reason, alone, Thoughts Servant How are we going to bring it about that, once would seem to us to disqualify the nurse’s act. again, membership vows will be awesome and Furthermore, for baptism of infants to be valid sacred to our members? We will only see these they must be children of parents that the church deficiencies remedied if, first of all, the profi- acknowledges, at the time, to be true believers. ciency and diligence of the ordained servant It is extremely doubtful, to say the least, that

7 8 Ordained Servant $ Volume 25 2016 second editor Ihave soughttoexamine furtherthe the healthof churchanditsleadership. Asits American culturethatpresent adirect challengeto Ordained Servant churchofficers, ing andeffectivefunctioning of” goal ofproviding “materialsto helpinthetrain the Reformedchurch.Along withthespecific ism” inAmericancultureandthewaysitweakens was aconcernforthe“exaggeratedindividual — CharlesHodge obedience tohim.” obey othersonlysofarasobedience tothemis the peopleterminates onChrist.Theyare to Church councils orcourts.Theallegiance of brotherhood, orbyindividual officers,orby those withintheChurch,whetheritbeby to resistallundueassumptionofauthorityby them free.Theyareunderequal obligation fast inthelibertywherewithChristhasmade gitimate meanssuchusurpationsandtostand than men.Theyareboundtoresistbyallle its membersareboundtoobeyhimrather itsliberties, to regulateitsaffairsorcurtail whenever thoseoutsidetheChurchundertake follows thatitsallegianceistohim,and “As ChrististheonlyheadofChurch,it dress islistedabove. Ordained Servant may wishtohaveconsideredforinclusionin may have—and/oranyothermaterialthatyou You areinvitedtosendanyquestions thatyou sent tousourseriousconsideration. that issent,butwewillgiveeverything it tous.We cannotpromise touseeverything other office-bearersinthechurch,pleasesend be trulybiblical,andhelpfulinstrengthening dom. Ifyouhaveaninsightthatbelieveto wisdom ofothers.We alsowelcomeyourwis But whenthishappensweintendtoseekthe Some questions willundoubtedlystumpus. the nurse’s unilateral decision to act as she did.” this essentialqualification was accountedforin Among thethemesfirsteditor promoted, seekstoexploretheaspects of —to theeditor, whosead - - - - - ness ofourenvironment.“Donotbeconformed by Paul inRomans12:2requires acriticalaware en humanity, therenewalofourminds prescribed In ordertoovercomethedefaultnatureofourfall this inmyfirsteditorial in2006: especially asatechnologicalsociety. Iarticulated ways thatAmericanculturedisciples itscitizens, 3 Ibid. dained Servant Williamson forHis PioneeringWork on 2 what Ifirstpromised: ing churchofficers,Icontinue tobecommitted to tual andspirituallivesofofficers. fiction asmeansofcultivatingthegeneralintellec have soughttodevelopanawareness ofpoetryand ings oncommonculturebyhisgrace,I navigate ourenvironmentwisely. our culture’s andblessingsinorderto temptations cultures haverequired Christianstotestordiscern the idolatroustendencies embeddedinallfallen perfect.” LongbeforetheIndustrialRevolution, and the willofGod,whatisgoodandacceptable your mind, thatbytestingyoumaydiscern whatis to thisworld,butbetransformedbytherenewalof Gregory EdwardReynolds,“Galvanized Iron: ATribute toG.I. as tobetterminister withinitandtoit. analyses ofdifferent aspectsofourculture,so conflict. SoIhopetoincludethoughtful which wefindourselvesengagedinafierce moredeeplythebattlefieldon understand It isalsomyconvictionthatofficersneedto A bedrockcommitment of else. latter isthekeytoimplementingeverything elders whofulfilltheir pastoralcallings. The expository preaching,andthetraining of gifted worship withreverenceandawe, passionate ofsounddoctrine, appreciate theimportance our focus.Asachurchplanter,Ihavegrown to confessional themes,astheseformthecoreof I willcontinue building onG.I.’s pastoraland As totheparticularsoftraining andnourish But becauseGodhasalsogivenmanybless 3 15(2006):7;http://opc.org/os.html?article_id=4. Ordained Servant Ordained Servant 2 ,” ,” Or - - - - is - - an Old School obligation to our confessional stan- Shakespeare’s works. That is the thrust of Leland dards. In 2006, I set forth J. Gresham Machen as a Ryken’s persuasive essay, “Why Shakespeare Mat- model of ministry: “Machen is particularly useful ters,” in which he claims Shakespeare as an implic- because he lived in the same world we inhabit. He itly, rather than explicitly, Christian writer: excelled in understanding the modern world and Over the course of my career as a literary engaging it from a distinctly confessional perspec- scholar, Shakespeare’s works came to seem tive.” more and more Christian until I reached the I hope to continue with these basic planks point of not hesitating to claim him as a Chris- in the platform of this journal. Your comments tian writer. The rewards of reading his best and suggestions are always welcome as they have works are the same as those of reading Donne, formed a serious part of the development of Or- Herbert, and Milton: we view human experi- dained Servant over the past quarter of a century. ence from a Christian perspective. This is not May the Lord bless us with continued faithfulness to say that Shakespeare’s works are as overtly to his Word and his church. Christian as those of Milton, but sometimes a work in which Christian patterns are latent Gregory E. Reynolds serves as the pastor of Amo- can be all the more powerful for that under- skeag Presbyterian Church (OPC) in Manchester, stated quality. There is a place for implicitly New Hampshire, and is the editor of Ordained Christian literature as well as explicitly Chris- Servant. tian literature. Ryken sees Shakespeare’s implicit Christianity in numerous biblical “references and echoes,” a perspective on human experience consonant with Christianity, and the world Shakespeare creates is based on Christian premises such as the reality of God, the supernatural, and the existence of heaven and hell. An earlier author, George Morrison, in Christ The Bard for Preachers in Shakespeare (1928), agrees entirely with Ryken. Originally published electronically in Ordained Servant His ten addresses to the Wellington Literary Club 1 April 2016 in Wellington Church, Glasgow, explore the fol- lowing themes in “some of Shakespeare’s greater by Gregory E. Reynolds plays”: the reality of providence, the concern of God, the nature of man, the worth of women, the t has been my habit over the last decade to fact of temptation, the peril of delay, the power of Imemorize the Bard’s Sonnets, among other choice, the passion of jealousy, the tragedy of ego- poems on my daily walks—no sense wasting time ism, and the sovereignty of love.2 just exercising. In honor of the four hundredth The Bard’s exploration and articulation of the anniversary of Shakespeare’s death I want to briefly human is without parallel in English literature, analyze Sonnet 29 in order to demonstrate the and he was the first to do it with the range and

benefit of the Sonnets for preachers. genius he exhibited in his best works. This I think Thoughts Servant The main strands of a Christian account of is the gist of the subtitle of the indomitable Harold the world are woven throughout the fabric of all of

2 George H. Morrison, Christ in Shakespeare: Ten Addresses on Moral and Spiritual Elements in Some of the Greater Plays 1 http://opc.org/os.html?article_id=546&issue_id=114. (London: James Clarke, 1928), 9. 9 10

Ordained Servant $ Volume 25 2016 of language.’” insisted thatShakespearewasprimarily‘acreator lifelike, butthenthegreatphilosopherveryfiercely “objected tothewideopinion thatShakespeare is ing. BloomobservesthatLudwigWittgenstein able butrealimpactonmythinkingandpreach assumptions ofShakespearehavehadanindefin a number oftheSonnets,implicit Christian tothepreacher. AsIhave memorized important not religious.” declares thatShakespeare’s “sensibilityissecular, cal andculturalrelativismofmodernity. us (whoeverweare),” echoing theanthropologi Bloom wronglyinsiststhat“Shakespeareinvented Christianity onShakespeare,and,asRykennotes, summation oftheBard’s greatnessasawriter. man Bloom’s 7 Bloom, 6 of books.Shakespeare isnot”(p.729). 725. Bloomdeclares,“For us, now, theBibleis the mostdifficult 5 Bloom, Chaucer throughFrost 4 (New York: Riverhead,1998). 3 meaning ofthehumansoadroitly andmasterfully um oflanguageisinextricablyconnectedwiththe Ibid., 731. Harold Bloom, Harold Bloom, Bloom, however, minimizes theinfluenceof itself apermanentenigma tous. as emanationsfromasingleconsciousness, So manyseparateselvesseemscarcelypossible each withhisorherhighlydistinctive voice. Shakespeare gaveushundredsofpersonalities, originality.…startling Therichstrangenessof and Falstaff] inwardnessisShakespeare’s most To havethoughthiswayinto force.… through thewillorwithinvoluntary his peoplewiththecapacity tochange,either Lear areparticular.… Shakespeareendows sive humanpersonalities,hereHamletand and—the miracle—creation ofutterlypersua cognitive originality,answerablestyle, totally I designatethreeprimaryaspectsofhispower: . 3 “TheShakespeareandifference” isBloom’s The BestPoems Shakespeare: The InventionoftheHuman Shakespeare: The InventionoftheHu 7 6 The Best Poems oftheEnglishLanguage:From Shakespeare: The InventionoftheHuman But,itseemstomethatthemedi ThisiswhereRyken’s insightisso (NewYork: HarperCollins,2004), 111–12. , 113. their 4 [Hamlet 5 , 721–22, Bloom -

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A BriefLookatSonnet29 truth. HencethevalueofSonnets. Bard. For thepreacher,wordsincarnatebiblical as itimpingedontheliteraryconsciousness ofthe through thebiblicalrevelationofhumannature which Bloomsovalues,canonlybeaccountedfor ism ofShakespeare’s depictionofthehuman, communicated byShakespeare.Theuniversal who havegone beforehim.Hereweseethe poet observer ofhumanity and readerofotherobservers nation rangesfarbeyondhimself. Heisanastute need notbeconcernedtosince thepoet’s imagi difficult toidentifyitinShakespeare’s life.Andwe and men’s eyes.” Whatdisgrace, wemayask?Itis of Sonnet29.“When,indisgrace withfortune his poems.We confrontthisdangerinthefirstline attempt toreadthebiographyofauthorinto rarified worldofhisgenius. clearer offeringsandanexcellentwaytoenterthe understanding, butthispoemisoneoftheBard’s reading ofthepoem.Thelattermayenhanceone’s And troubledeafheavenwithmybootless I allalonebeweepmyoutcaststate, When, indisgrace withfortuneandmen’s One ofthedangersininterpretingpoetryisto I offerhereanatural,ratherthantechnical, with That thenIscorntochangemystate For thysweetloverememberedsuchwealth From sullenearth,singshymnsatheaven’s Like tothelarkatbreakofdayarising Haply Ithinkonthee,andthenmystate, Yet inthesethoughtsmyselfalmostdespising, With whatImostenjoycontentedleast; Desiring thisman’s artandthatman’s scope, Featured likehim,himwithfriendspos Wishing meliketoonemorerichinhope, And lookuponmyselfandcursemyfate, eyes, kings. brings gate; sessed, cries, - - - as Job or David, whose fortunes and reputations beyond himself, that raises him above his outcast fell to a great depth at once. state and discontent, reminding us of similar senti- Shakespeare’s world is both visible and invis- ments in the Psalms like “weeping may endure for ible, “And trouble deaf heaven with my bootless a night, but joy cometh in the morning” (Ps. 30:5 cries.” The poet has no ground upon which to KJV). stand before God and thus feels utterly abandoned, Yet in these thoughts myself almost despising, like the Psalmist, “My God, my God, why have Haply I think on thee, and then my state, you forsaken me? Why are you so far from saving me, from the words of my groaning?” (Ps. 22:1). We do not know the “thee” toward whom the poet Every pilgrim from Abraham to Paul can turns his thoughts, but whoever it is the memory of identify with being in an “outcast state.” And with his or her love enables the despairing poet to turn the emotion that often accompanies that state, a corner. “By the waters of Babylon, there we sat down and Like to the lark at break of day arising wept, when we remembered Zion” (Ps. 137:1); “I From sullen earth, sings hymns at heaven’s am weary with my moaning; every night I flood my gate; bed with tears; I drench my couch with my weep- ing” (Ps. 6:6). This emotion flirts with complete Again Shakespeare envisions a heavenly reality despair, “After this Job opened his mouth and in the image of the lark’s early morning singing. cursed the day of his birth” (Job 3:1), as we see in There is hope beyond this world where the earthly line 4 of Sonnet 29, which completes the first qua- drags us down but heaven’s gate becomes the ob- train, stating the problem, “And look upon myself ject of the outcast’s gaze. The lark must rise from and curse my fate.” his nest on the ground to greet the dawn with song. The second quatrain explores the poet’s reason The idea of Christian worship is prominent here for discontent, rooted as it is in envy of those as Shakespeare uses the image of Anglican church around him. He seems to have no future, “Wish- “hymns.” How far this is from the secularism of ing me like to one more rich in hope.” Those who Bloom’s blind assertion about the place of religion do have hope are surrounded with good friends, in Shakespeare. The once brass heaven now offers “Featured like him, like him with friends pos- an entrance. sessed.” They have wonderful skills and a great The concluding couplet brings powerful and range of sensibilities like the polymath, “Desiring moving resolution to the sonnet. this man’s art and that man’s scope,” which the For thy sweet love remembered such wealth poet wishes for himself. All of what he lacks and brings envies in others makes it impossible for him to be That then I scorn to change my state with content with what he has and once appreciated, kings. “With what I most enjoy contented least.” What a litany of complaints. What insight into the temp- Here love reminds us of George Morrison’s final tations and sins of the outcast or pilgrim in this address in the book mentioned above, “On the fallen world. Sovereignty of Love.” When James (2:8–13) speaks The final quatrain signals a turn of fortune of the sum of the law as the love of neighbor, he reminding us of the Psalmist’s turn, “Why are assumes that the love of God is the original love of

you cast down, O my soul, and why are you in which all human love is the imitation. So in this Thoughts Servant turmoil within me? Hope in God; for I shall again couplet the origin of “sweet love” is ambiguous, praise him, my salvation and my God” (Ps. 42:11). perhaps purposely, so we can insert God’s love in Shakespeare looks up and beyond to a transcen- Christ. And “sweet love” reminds us, as perhaps dent solution. He comes close to completely hat- Shakespeare intended of Psalm 34:8, “Oh, taste ing himself but remembers a wonderful resource and see that the LORD is good! Blessed is the man 11 12

Ordained Servant $ Volume 25 2016 What afriendwehaveinJesus. poet concludes, ending. Afterrehearsingtheregretsofoldage, refugeinhim!”Sonnet30hasasimilar who takes Servant New Hampshire, andistheeditorof skeag PresbyterianChurch (OPC) inManchester, Gregory E.Reynolds rich fountain. ers oftheWord ofGoddowell to drinkfromthis nurtured asawriterofthespokenword.We speak to thebiblicalatmosphereinwhichBardwas speare suggestsrevealedtruthforthereaderalert It isnoaccident thatwhatisimplicit inShake (Matt. 6:20) Lay upforyourselvestreasuresinheaven.… den islight.” (Matt.11:28–30) your souls.For myyokeiseasy, andmybur and lowly inheart,andyouwillfindrestfor upon you,andlearnfromme,forIamgentle laden, andIwillgiveyourest.Take myyoke Come tome,allwholaborandareheavy with himinglory. (Col.3:1–4) is yourlifeappears,thenyoualsowillappear hidden withChristinGod.Whenwho on earth.For youhavedied, andyourlifeis on thingsthatareabove,not ed attherighthandofGod.Setyourminds the thingsthatareabove,whereChristis,seat If thenyouhavebeenraisedwithChrist,seek are eternal.(2Cor. 4:16–18) are transient,butthethingsthatunseen that areunseen.For thethingsthatareseen to thethingsthatareseenbut of glorybeyondallcomparison,aswelooknot affliction ispreparingforusaneternalweight renewed daybyday. For thisslightmomentary ture iswastingaway, ourinnernatureisbeing So wedonotloseheart.Thoughourouterna All lossesarerestor’d andsorrows end. But ifthewhileIthinkonthee,dearfriend, . servesasthepastorofAmo Ordained ------The theological weight and scope of this term are striking—enough for J. I. Packer to gloat, “Adop- Servant tion through propitiation.… I do not expect ever to meet a richer or more pregnant summary of the gos- pel than that.”2 Not all share Packer’s appreciation Truth for this filial grace. The blessing of adoption belongs to all the redeemed; its teaching, however, has a checkered past. In comparison with other redemp- Beloved Sons in Whom tive themes, adoption has seen disparate attention. He Is Well-Pleased Adoption and (as?) Justification The Westminster Confession (chapter 12) Originally published electronically in Ordained Servant March 20161 presents its earliest confessional expression. In its confessional wake, the Puritans eloquently capitalized on adoption’s pastoral treasures.3 These by David B. Garner Westminsterian and Puritan strands owe their debt to Calvin, whose own articulation of the gospel hose given the eyes of saving faith find bound- has been rightly dubbed, “the gospel of adoption”4 Tless reasons to celebrate the gospel. Clear because “the adoption of believers is the heart of vision of the Savior evokes songs of praise. That the John Calvin’s understanding of salvation.”5 And Righteous Judge of the universe forgives sinners, though Calvin’s theology largely set the course for that Almighty God makes peace with his enemies, the Reformed, his permeating appreciation for the and that the dead in sin become alive in Christ— gospel’s familial lifeblood failed to carry the day. these gospel truths blow away all human notions Several have postulated reasons for adoption’s of grace, mercy, authority and power. Gospel grace perpetual shelving.6 Here I simply note that key confounds even as it transforms. influencers’ praiseworthy allegiance to justification Unfathomable as they are, these rich trea- triggered a teetering toward a forensic monopoly, sures do not deplete the gospel. Redemptive and in countering Roman Catholic error, has grace moves from the cosmic courtroom to the inadvertently overshadowed the familial cast of the welcoming presence of the Almighty, from the gospel. As essential as the Reformation’s meticu- heavenly tribunal to the household of God. To lous articulation of justification was, polemics won the redeemed, God is not only a forgiving Judge; the day and the familial faded behind the forensic. he is the loving heavenly Father. The Covenant One key catalyst to adoption’s diminution will of Grace is a covenant of sonship, so that the sons suffice to illustrate. Embracing the bold affirma- of Abraham by faith are the sons of God (Gal. tion of biblical soteriology as expressed afresh in 3:25–29). Filial language saturates the biblical ex- position of gospel grace because redeemed sinners are the children of the loving Father. “See what 2 J. I. Packer, Knowing God, 20th anniversary ed. (Downers kind of love the Father has given to us, that we Grove, IL: InterVarsity, 1993), 214. should be called children of God; and so we are” 3 See Joel R. Beeke, Heirs with Christ: The Puritans on Adoption (Grand Rapids: Reformation Heritage, 2008). (1 John 3:1a). 4 Brian A. Gerrish, Grace and Gratitude: The Eucharistic Theol-

For the apostle Paul, this familial essence of ogy of John Calvin (Edinburgh: T&T Clark, 1993), 89. TruthServant the gospel is best expressed by the term adoption. 5 Howard Griffith, “ ‘The First Title of the Spirit’: Adoption in Calvin’s Soteriology,” Evangelical Quarterly 73 (2001): 135. 6 See, e.g., Tim J. R. Trumper, When History Teaches Us Noth- ing: The Recent Reformed Sonship Debate in Context (Eugene, 1 http://opc.org/os.html?article_id=540&issue_id=113. OR: Wipf & Stock, 2008), 1–32. 13 14

Ordained Servant $ Volume 25 2016 tests tothetheologicaldistress associated withthis than justificationissanctification,andhistoryat criminal ason.Adoptionisnomorejustification verdict ofanAlmighty Judge doesnotmake the personal andpastoralvalue.Afterall,anot-guilty celebrationofadoption’s Puritan to entertain Among otherproblems,itbecomesimpossible tively celebratedsplendorlacksany“justification.” off thefieldaltogether. of adoptionfallstothetheologicalsidelines,ifnot same. justification, andledhordesofotherstodothe Confession ofFaith, Turretin stuffedadoptioninto vin, andostensiblydepartingfromtheWestminster whole ofthisbenefit.” which, withtheremission ofsins,constitutesthe “Adoption isincludedinjustificationitselfasapart tin, is“theotherpartofjustification.” into aforensicstraightjacket.Adoption,toTurre sharp disappointment. Turretin squeezes adoption any semi-Pelagian intrusion. righteousness, andassuchmust beprotectedfrom (Rom. 3:23–24).Justification isforensic,declared through theredemptionthatisinChristJesus” glory ofGod,andarejustifiedbyhisgraceasagift, One: “For allhavesinnedandfallshortofthe redeemed aredeclaredrighteousintheRighteous by faithalone.Debtscancelledandforgiven,the forerunners, hevigorouslyexpoundedjustification and standingontheshouldersofhisReformation eval conflationofjustificationwithsanctification, makes much ofjustification.Counteringthemedi the Reformation,Francis Turretin commendably atic Theology forPilgrims 9 8 extend beyondtheforensicdomain. forensic element.Butitsbiblicaluse andtheologicalfunction P&R, 1994),2:666.Thereisnoquestion a thatadoptionentails Dennison Jr., trans.GeorgeMusgraveGiger(Phillipsburg,NJ: 7 respondingly distorts. the conflationofadoptionandjustificationcor latter confusion.Thoughlessfrequently discerned, See, e.g.,Michael S.Horton, Ibid., 2:668. Francis Turretin, If adoptionisjustification,adoption’s distinc When heturnstoadoption,weencounter 9 Inthisconceptfusion,thedistinct meaning Institutes ofElencticTheology (Grand Rapids:Zondervan, 2011),645. 8 Discernibly contrarytoCal The ChristianFaith: ASystem 7 Heinsists, , ed.JamesT. ------tolic pen.Bywayofcovenant( heavenly backdroptoredemptionpilotshisapos he receives andprayswhathewrites,whilethe by therevelationofdivine grace.Hewriteswhat Ephesians 1Paul fallstohisknees,overwhelmed adoption’s roleineachbeliesanydoubt. import. Abriefsurveyofthesepassagesand theology. Itsinfrequency isincongruouswithits and 9:4),yetitcarriesconsiderablecloutinPaul’s five times(Eph.1:5,Gal.4:5,Rom.8:15,8:23, The BiblicalProfile: Adoption mentary (Grand Rapids:Zondervan,2010),10:82–83. mentary 11 forthcoming [October2016]). in-the-Son: The Theology ofAdoption biblical andsystematicexpression,see DavidB.Garner, 10 so thatGodisFather ofhisredeemedfamily. itly familial formevenasitdoesaredemptiveone: anexplic his elect.Noabstraction,thislovetakes point ofredemption:thepaternalloveGodfor enly vision,Paul pondersthispre-temporalstarting from thecounselofGod.Enrapturedbyhisheav antecedent toitsaccomplishment,adoptionsprings (Eph. 1:4–6). with whichhehasblessedusintheBeloved” pose ofhiswill,tothepraisegloriousgrace, as sonsthroughJesusChrist,according tothepur before him.Inlovehepredestinedusforadoption of theworld,thatweshouldbeholyandblameless “even ashechoseusinhimbeforethefoundation a redeemedfamily fromamongfallensinners: Father, Son,andHolySpiritdetermined tosecure

Clinton E.Arnold, For amuch fullerprobingofthefilialgraceadoptioninits With eyesillumined totheheavenlyrealms,in “Adoption” (Greek, On the stage ofhistory,On thestage theelectenter relational, 1:18). Thefinalpurposeofelectionthenis (Eph. people ashisown gloriousinheritance act andreinforces theideathathe viewshis with loveasthebasisforhispredestinating ( adoption ‘tohimself’ God haschosenusandpredestinedto Behind thesweetnessofitsapplicationand 11 Ephesians huiothesia , ZondervanEvangelical Com eis auton (Phillipsburg, NJ:P&R, pactum salutis 10 ) appearsonly ). Thistiesin Sons- ) the - - - - - family of God when they receive the Spirit of in which adoption attains eschatological realiza- adoption (Rom. 8:15). But this Spirit’s outpour- tion in the person and work of Jesus Christ (Rom. ing depends upon the incarnate and covenantal 9:5). Israel’s true Son Christ Jesus came to secure obedience of the Son of God, whose attainment for the elect the typified and promised final adop- at his resurrection delivers covenant promise. And tion. Anticipated by Old Covenant adoption, the as expressed in the opening verses of Ephesians outpouring of the Spirit of adoption (Rom. 8:15) 1, theologically antecedent to the Son’s essential affirms Jesus’s redemptively efficacious, eschato- work is the loving purpose of the Triune God—Fa- logical victory as Son. ther, Son, and Holy Spirit. In other words, adop- United to this Son of God by faith then, the tion began in heaven before it came to earth. Put sons of God receive Christ as resurrected Son, who in Southern idiom, God’s love for his sons and pours out his Spirit of adoption upon them. daughters is “older than dirt.” For you did not receive the spirit of slavery Out of his loving purpose, God sent his own to fall back into fear, but you have received Son to earth to secure his family. Clearly expressed the Spirit of adoption as sons, by whom we in this Ephesian doxology, the Son’s role takes cry, “Abba! Father!” The Spirit himself bears center stage in Galatians 4:4–5, “But when the witness with our spirit that we are children fullness of time had come, God sent forth his Son, of God, and if children, then heirs—heirs of born of woman, born under the law, to redeem God and fellow heirs with Christ, provided we those who were under the law, so that we might suffer with him in order that we may also be receive adoption as sons.” In keeping with its glorified with him. (Rom. 8:15–17) pre-dirt primacy, Paul gives adoption far-reaching redemptive contours. Building on his Abrahamic The sons’ Spirit-wrought cry to the Father de- and Mosaic covenant argumentation in Galatians pends upon Christ’s eschatological triumph—both 3, he explains in Galatians 4 the gritty and gracious for the now in suffering and for the not yet of glory. logic of the incarnation. God became man—the Already the sons of God by faith, final filial Son of God became the Son of Mary, so that he transformation awaits the resurrection of the body: might make the sons of fallen Adam the sons of “And not only the creation, but we ourselves, who God. Adoption entails all that the gospel delivers. have the first fruits of the Spirit, groan inwardly as The gospel in this Son is adoption. we wait eagerly for adoption as sons, the redemp- As in Ephesians and Galatians, in Romans tion of our bodies” (Rom. 8:23). Adoption, as with 8–9 Paul situates adoption in cosmic, covenantal all saving grace, is already but not yet. Already in categories. Romans 8 encompasses creation to possession of the Spirit of the resurrected Son of redemption to consummation, and puts the resur- God—the Spirit of adoption, the sons of God will rection and revelation of these adopted sons at the realize their adoption in full at their own filial heart of God’s entire program (Rom. 8:22–23): transformation, resurrection. Full conformity to the image of the resurrected Son of God (Rom. 8:29) For we know that the whole creation has been marks the final attainment of adoptive grace.12 groaning together in the pains of childbirth Adoption thus draws upon Trinitarian counsel, until now. And not only the creation, but we is revealed in Old Covenant typological form, and ourselves, who have the first fruits of the Spirit, serves as a comprehensive expression for the gospel groan inwardly as we wait eagerly for adoption in its realized and unrealized forms. With such ex- as sons, the redemption of our bodies.

pansive theological pedigree, all of its expressions TruthServant Israel’s corporate adoption (Exod. 4:22–23) serves as the Old Covenant type to its New Covenant counterpart. This typological adoption 12 Adoption possesses forensic and renovative characteristics. How this is so without confusing or conflating justification and (Rom. 9:4) facilitates Paul’s organic filial paradigm, sanctification receives full attention in Garner,Sons-in-the-Son . 15 16

Ordained Servant $ Volume 25 2016 satisfaction; thus,itwasnecessary“foraGod-Man the debtor,butonlyGod man atonement forsinrequired bothmanandGod: God couldmeethisown covenantdemands. liver hispeoplefromthestrangleholdofsin.Only and king,a divine clearly overthesegenerations:redemptionrequired other featureofOldTestament revelationsurfaces long, OLord,beforeyouredeemyourpeople?An an intensifyingeschatologicalrestlessness.How multi-generational filial disappointment produced represent andsecuretheholyfamily ofGod.This and eachofthemthereforewhollydisqualified to bycovenantdisobedience,each ofthemstained and went,withnosoncomprehensivelyexcellent, fied toredeemIsrael.Generationsofsonscame that nosonofAdam(orAbraham!)everquali Adoption ofChrist:TheBelovedSon fullyandfinally: people attain of God,sothatthefamilial purposesofGodforhis Christ deliverstheredemptiveblessingsasSon 12). Inkeepingwiththeintra-Trinitarian covenant, is “inandfor[God’s] onlySonJesusChrist”(WCF expectedly centeruponChristasSon,adoption Eugene R.Fairweather (Philadelphia:Westminster, 1956), 151. to Ockham 13 the sonofMaryandentrenched inhiscovenant took onflesh Accordingly, assentbytheFather, theeternal Son incarnation necessary, wasnotsufficient. Redemptionrequired to makeit.” Anselm, Anselm arguedin A surveyofOldTestament historyconfirms ‘sons ofthelivingGod.’” (Romans9:25–26) are notmypeople,’ theretheywillbecalled in theveryplacewhereitwassaidtothem,‘You who wasnotbelovedIwillcall‘beloved.’” “And not mypeopleIwillcall‘mypeople,’ andher As indeedhesaysinHosea,“Thosewhowere ought intervention—provision of a prophet, priest, intervention—provisionofaprophet,priest, , LibraryofChristian Classics10,ed.andtrans. Cur DeusHomo, to maketheneededsatisfactionas 13 Son and Yet union, while thehypostatic and likenoother. OnlyGodcouldde filialobedience untodeath. took toobedience. Enfleshed as Cur DeusHomo in could A Scholastic Miscellany:Anselm make theneeded that

- - - and vindicating resurrectionshouldbeunderstood this declarationconcerning Christ’s transforming tion ( the dead.” ThoughPaul neverusesthetermadop to theSpiritofholinessbyhisresurrectionfrom declared tobetheSonofGodinpower according well pleased(Eph.1:6;cf.Matt.3:17;17:5). became thatBelovedOneinwhomtheFather was way. Byflawless filialfaithfulnesstotheend,he law (Luke2:52;Heb.5:8),hebecameSoninanew of womanandhavinglearnedobedience underthe Father (Heb.10:7).Forever theSonofGod,born calling, Jesuscametodothewillofhisheavenly in Paul’s Soteriology 14 concerns comepositivelyinto focus.TheSonof messianic mission, theconsummativeandcosmic final stepstowards Jerusalemtocomplete hisfilial/ his 9:51–19:27), duringwhichtime Jesustakes offers hisaccountpriortothetravelogue(Luke forthcoming resurrectiondeclaration.As Luke of Transfiguration anticipates, even certifies,this Father’s outofthecloudatMount statement own adoption. Richard Gaffinandothershaveargued, as This newresurrectionsonshipattainment, now Soninanewandredemptivelyeffectualway: tological promises infull,thisSon him theexcellentSon.Havingdeliveredescha and uponhisresurrectionfromthedead, his perfectedSon(Phil.2:5–11;cf.Heb.2:10;5:9), looks upontheperfectcovenantperformanceof no otherway. TheAlmighty Father inheaven

RichardB.Gaffin Jr., In fact,according toRomans1:4,Jesus“was After Jesus’s baptismalaffirmation,the not before:theSonofGodinpower. the seedofDavid),hasbecomewhathewas Spirit”] andso,inhismessianic identity(of been raised kata. sa,rka Son ofGod,whowasborn,lived,anddied edented phaseofdivine sonship.Theeternal resurrection Christbegananewandunprec Verse 4[ofRomans1]teachesthatatthe huiothesia , 2nded.(Phillipsburg, NJ:P&R,1987),111. ) directly concerning JesusChrist, kata. pneu/ma

[“according totheflesh”],has Resurrection andRedemption: AStudy

[“according tothe par excellence is 14 Christ’s declares - is - - God has neared the finish line of his covenantal his hypostatic union and no return to some Arian- responsibilities, and this mountaintop attestation friendly heresy (i.e., adoptionism), which claims by the Father combined with the foretaste of radi- Christ became Son firstat his baptism or his resur- ant glory, profiles the eschatological and redemp- rection. On the contrary, it was because he was tive import of his imminent death and resurrec- the eternal and incarnate Son that he became the tion. In this final phase of his “indestructible life” adopted Son who successfully accomplished the (Heb. 7:16), the heights of heaven will meet the covenantal demands. His sonly success in tempta- bowels of earth, and the kingdom of the justifying tion (Heb. 5:7–10) and decisive sonly acceptance and sanctifying Son will gain its fixed redemptive as marked by his resurrection (Rom. 1:4) produce footing.15 the indispensable redemptive purposes. So es- Drawing the Law and Prophets to their escha- sential are these filial attainments that without the tological fruition by the telling presence of great adoption of the Redeemer, there is no adoption of Moses and great Elijah, with palpable proleptic the redeemed. force, the Father affirmed the Son and called hearers to “listen to him!” (Luke 9:35b). What the Adoption in Christ: The Beloved Sons Father affirmed on the mountain informs what The pleasure of the Father in his Son then lies Paul means by Christ’s adoption/resurrection in squarely in the Son’s personal obedience for its re- Romans 1:4. Transformed in his resurrection, Jesus demptive, adoptive efficacy. The redemptive power becomes Son of God in power by the Holy Spirit, associated with the Son as life-giving Spirit (1 Cor. and in this cosmic and eschatologically consum- 15:45) graciously yet mightily overwhelms. For the mate way, enters filial glory for the sake of redeem- elect, Adam’s fallen sonship gives way to the Last 16 ing the elect (Rom. 8:18–30). Necessary for this Adam’s resurrected sonship. For the redeemed, Son of Mary was his own matured and excellent those united to the risen and appointed Son, filial sonship, whereby he could properly become grace becomes their full possession. The power of the Son of God in power. Eternally Beloved, he Christ’s resurrection life bestows the full bounty of indeed became the covenantally excellent Be- his new filial status upon those united to him by loved Son. At that hinge moment in history in faith. The Father is pleased, his predestined family which Christ was raised from the dead, the Father is secured, and by the resurrected Son’s adoptive selected his only begotten Son as his adopted Son. glory, the gracious familial purpose of the Father Some might find the adoption of Jesus odd, prevails (Eph. 1:3–10). In the qualified Son, thein even distressing. How can it be that the Son of Christ familial dynasty is established forever, and God is adopted? Yet the question itself betrays a in his sons, the Father’s will is done on earth as it is misunderstanding of the covenantal context of in heaven. The redeemed sons are resurrected sons Christ’s work. Surely he was the eternal and incar- in the resurrected Son; they are adopted sons in nate Son, but by virtue of his filial obedience and the adopted Son. filial suffering he qualifies to become the covenant Moreover, because of the necessary tie be- Son, the adopted One, the great filial Mediator. tween Christology and soteriology, to deny Christ’s The affirmation of Christ’s adoption is no denial of adoption necessarily proscribes the believer’s adoption. The soteriological rides on the Chris- tological—where Christ has not gone, neither 15 This paragraph is a slight rewording of a section from chapter 7 in Garner, Sons-in-the-Son. can the one united to him go. Instead the filial Servant TruthServant 16 Robert A. Peterson, Adopted by God: From Wayward Sinners attainment at the resurrection means something to Cherished Children (Phillipsburg, NJ: P&R, 2001), 59–63, for believers precisely because it meant some- distinguishes four historical declarations of Jesus’s adoption: (1) thing personally, cosmically, eschatologically, and his baptism (Matt. 3:17), (2) his transfiguration (Matt. 17:1–13), (3) his resurrection (Acts 13:27–30), and (4) his ascension (Heb. redemptively for Christ Jesus. There is therefore 1:3–5). 17 18

Ordained Servant $ Volume 25 2016 marks his comprehensive covenantal andfilial marks hiscomprehensivecovenantal and transformativeareone.Christ’s adoption asadopted/resurrectedSon,theforensic tainment benefits asresurrected of redemption,Jesussecuresalltheredemptive other words,atthiscosmic momentinthe history with Christ’ssonshipaswell.In newlyattained adoption requires thatweaffirmthiscoalescence in whichtheapostlePaul alignsresurrectionand tory coalesceinthisresurrection.” one; declaratory, transformatoryandconsumma justification, sanctification,andglorificationare the transformativeareone(Rom.6:7).More, Ferguson remarks,“InChristtheforensicand believers? InhisbookontheHolySpirit,Sinclair Redeemer, ofthesonswithSon. wrought concatenationoftheredeemedwith ebrates thestunning privilegesofagracious, Spirit- union-with-Christ paradigm ofhissoteriology cel astheeschatologicalSon.Thedriving has attained united tohimenjoyfullparticipation in God andman,theLastAdam;butsons is Firstborn,Firstfruits,theoneMediator between distinctions betweenthesonsandSon:Christ through to thebeliever.” the Christ(particularlyRisenChrist)sustains more personalthantheintimaterelationwhich Son remainsunyieldingly robust:“Nothingcanbe andintimateunion betweenthe sons andthe vital the Personal Sourceofredemptionhimself.The by conferral ofredemptiveblessingnotattained no strayblessingoccasionedbysavinggrace, 19 1996), 250. 18 eton University Press,1930),166. 17 among manybrothers(Rom. 8:29).” in thesamepositionasChrist,whoisfirstborn life-giving Spiritofadoption,“believersare…put life-giving Spirit.BythegraceofChristJesus, success GeerhardusVos, Herman Bavinck, Sinclair Ferguson, So whatthenisthescopeofthisadoptionfor To besure,theapostleaffirmsinviolable and Jesus Christ. marks thepoint atwhichhebecomes 17 The Pauline Eschatology Believersareadoptedonly Reformed Dogmatics The HolySpirit Son. In his covenantal at In hiscovenantal (Downers Grove,IL:IVP, , ed.JohnBolt,trans. 18 (Princeton:Princ Themanner 19 Hepours all that he in and - - - -

the renewalinregenerationandsanctification Brother. Affirming theforensicinjustificationand are astrueofthesonstheytheir Elder adoption. Coordinately andderivatively, thesefacts transformatory andconsummatorycoalesce”inhis one” inhisresurrectedsonship;the“declaratory, “justification, sanctificationandglorificationare and hisdivinely declared entailing complex metaphor aspect what hehasachievedbyright. the adoptedSon.Hegivestoelectbygrace out theSpiritofadoptionprecisely becauseheis Edinburgh: BannerofTruth Trust, 1998),192. 20 sons intheRedeemer Son. better whenunderstanding the fromhimfunctions the adoptionofbelievers,thisstatement Bavinck arguesdifferently concerning thesonshipofChristand John Vriend(GrandRapids:Baker, 2008), 4:227.Though in Philadelphia,Pennsylvania. atic Theology atWestminster Theological Seminary Church inAmerica,isassociateprofessorofSystem David B.Garner tui Gloria. Father iswellpleased Christ, webecomethe and transformativedimensions. Asadoptedsonsin into thefullblessingoffilialgrace—initsforensic drawshis filialattainment thoseunited tohim work astheBelovedSonofGod.Theefficacy filial contextforChrist’s once-for-allredemptive possession ofallthatheisandhas. benefits toalltheelect,makingthemsonsinfull adopted Son,Christdistributes himselfandhis Calvin, whoresonateswiththeapostlePaul. As expands norexpounds,Hodgehereresonateswith introduced byjustification.” creature inthenewrelationsintowhichheis braces inonecomplexviewthenewly-regenerated includes both.AssetforthinScripture,item for thebeliever,A.Hodgeasserts,“Adoption

Archibald Alexander Hodge, Adoption thenfunctionsasnosynonymforan Soli Patri Gloria.SoliFilioSpiri and Adoption thusprovidesthecovenantal transformed identityathisresurrection.Truly, of union likejustification,butoffersrathera , a ministerinthePresbyterian . beloved sonsinwhom the shared The ConfessionofFaith 20 Thoughheneither adoption oftheredeemed (repr., - - - You go to the meetings and serve on the boards and committees, you grapple with the Servant issues and do the work of the church and pay the bills—and I’ll come along for the ride. But if things do not suit me, I’ll criticize and Church complain and probably bail out. My thumb is always out for a better ride.2 Many Christians today have the mindset of Six Anti-Church just coasting in a church for a time and then leav- ing when they feel like it. They don’t get involved Evangelical Trends in the life of the church; they don’t donate their Originally published electronically in Ordained Servant time and energy; they never ask what they can December 20161 do to help; and they don’t invest their lives in the church. They are irresponsible and immature in by Shane Lems this aspect of their lives, and have little concept of duty or service. hurch attendance in the United States has Calways waxed and waned. It is not accurate to 2. Consumer Christians say that church attendance in America was excel- Consumer Christians are lent around the turn of the nineteenth century ecclesiastical shoppers [that] attend one and has declined ever since. Instead, there have church for the preaching, send their children been various tendencies in attendance: sometimes to a second church for its youth program, and attendance trended upwards, sometimes it trended go to a third church’s small group.Their motto downwards. is to ask, “What’s in it for me?” R. Kent Hughes, pastor, author, and profes- sor, wrote a helpful list of anti-church Evangelical The consumer mentality “encouraged those trends back in 2003. These developments, he said, who have been influenced by it to think show that many who call themselves Christians naturally in terms of receiving rather than have a very low view of the church and of church contributing.”3 membership. Hughes’s discussion of this topic is These are the kind of people who want to take very insightful; below I’ll summarize, explain, and from the church but never give. Church for these expand on his insights since they are still relevant types of people is a commodity that exists to offer today. them something they want or need. This view—a consumer view of the church— 1. The Hitchhiker Mentality is a characteristic of the entitlement mindset A hitchhiker is a person who wants a free of our culture. Everyone—especially younger ride for a limited amount of time. He doesn’t take Americans—believes they are entitled to certain ownership of the car, maintain it, or help with its rights and benefits, as if they are royalty to be repairs; he simply wants a ride and will bail if any- served.The customer is king! This view has crept thing goes wrong or if he’s finished riding.This is into the church: “If the church doesn’t serve or how many people think of the church and church Church Servant membership:

2 R. Kent Hughes, Set Apart: Calling a Worldly Church to a Godly Life (Wheaton: Crossway, 2003), 128. 1 http://opc.org/os.html?article_id=588&issue_id=120. 3 Ibid., 129. 19 20

Ordained Servant $ Volume 25 2016 something that tastes goodandthengetonwith something thattastes Since we’re inahurry, wejustwanttoquickly eat get (unhealthy)foodinnotimeandwitheffort. 4. Drive-Through Christians to die toselfandliveforChrist. good aboutlifeorthemselves,butnottolearnhow ally doing itthemselves.Theywatchotherstofeel with watchingothersfollow Christ,butneverre other words,thesearethepeoplewhocontent not committing oneselftosteppingonthefield.In and can be“caught”bywatchingfromthestands ing (implicitly orexplicitly) thattheChristianfaith The bleacherseatisgoodenoughforthem,think the bleachers,butdonotwanttogetingame. 3. SpectatorChristians consumer-centered churchgrowth methods. are churchesthatmakethistrendworsebyusing anti-church Evangelicaltrend.To besure,there and entitlementallgotogethertobepartofthis somewhere else.” Churchshopping,consumerism, suit me,I’mout.Ifmyneedsarenotmet,I’llgo 4 Ibid. with thisview Peopleviews thechurchlikeafast-food restaurant: they havesuchbusylives. overweight peoplewhoarestressedoutbecause style isnotgood:itleavesunhealthyandtypically our urgentbusiness.Theresultofthiskindlife The fast-fooddrive-throughmeansyoucan These arethepeoplewholikesittinglazilyin and meaning. selves areindesperateneedofengagement who cheertheplayersonwhiletheythem tor Christianity producethesamethings—fans sportsandspecta favorite proteam.Spectator ingests strengthanddaringwhilewatchinghis like thefootballfanwhoimaginesthathe that virtuecancomethroughviewing,much Christianity feedsonthedelusion Spectator get their “church fix”outofthewaybyat Something similar happenswhenaperson 4 ------today somepeoplesay“thebestchurchistheone regularly assemblingtoworshipandfellowship, 5. RelationlessChristians 6 Ibid. 5 Ibid. mon today. Hughesputitthis way: thought iscompletelyunbiblical, itisquite com the footballgamealone?Although thislineof can justsleepinandworship GodwhileIwatch to aplacewheretherearestrangepeoplewhenI cial tothem.WhywakeupearlyonSunday andgo their own, whenitismostconvenient andbenefi today thinkthattheycanworshipGodalone,on 6. Churchless Worshippers church family moveintoanapartmentdown town. to goamovieFriday night thanhelptheneedy needed. For mostpeople,it’s much morefulfilling need tosharetheir livesandhelpotherswhen toothers,anditmeansthey they areaccountable their selfishdesiretobeontheir own, itmeans church membershiptodaybecauseitgoesagainst the ideaofmembership.Few peopleappreciate relationshipswithinthechurch? to start thanthepeopleatchurch,sowhybother portant people, thesoccergameorvacationaremoreim really gettingtoknow himpersonally. To many withthedriverbutnever life—making smalltalk tioned. People wanttohitchhikethroughchurch goes handinwiththetrendsalreadymen that knows youleastanddemandstheleast.” Despite theBible’s emphasisonChristians Christian soldiers inthegreatspiritualbattle. battles oflifeandhasnoconceptionbeing a flabbysoul—afamily thatisunfitforthe over timeinthehabitsandarteriesof Of coursethereisanunhappypriceextracted soccergameorrecreationaltrip. all-important family cansavethebulkofSundayfor early serviceonSundaymorning sothatthe tending aweeknight churchserviceorthe This trendisalsocommon,sincemanypeople This becomesevidentwhenpeoplebalkat 6 This - - - - 5 The current myth is that a life of worship is possible, even better, apart from the church. As one person blithely expressed it, “For ‘church’ I go to the mall to my favorite coffee place and spend my morning with the Lord. That is how I worship.” This is an updated suburban and yuppie version of how to spend Sunday, changed from its rustic forebearer [namely, Emily Dickinson, who said 100 years ago],“Some keep the Sabbath going to Church—I keep it staying at Home.”7 Hughes is correct about these trends; I’ve seen them myself since I became a pastor some years ago. The ethos of American culture (consumerism, individualism, narcissism, dislike of authority, lust for entertainment and fun, busyness, and so forth) directly contradicts the ethos of the biblical view of the church. They are quite at odds. It’s helpful to think about the above trends for these reasons: 1) so we ourselves don’t get caught up in them, 2) so we can understand the mindset of those who are caught up in them, 3) so we can patiently dialogue, discuss, teach, rebuke, and preach to those struggling with these trends, 4) so we can help keep the church from catering to these trends, and 5) so we can better preach the gospel that frees people from all these “isms” (nar- cissism, consumerism, individualism, etc.). Since this is the cultural air that we all breathe, every one of us needs to be reminded constantly of the bibli- cal view of the church, and of the loving, patient Savior who is her head, husband, and redeemer.

Shane Lems serves as pastor of Covenant Presbyte- rian Church (OPC) in Hammond, Wisconsin. Servant Church Servant

7 Ibid., 130. 21 22

Ordained Servant $ Volume 25 2016 1 http://opc.org/os.html?article_id=533&issue_id=112. congregations.Thisdidbeing long-established not tions paidourpastorsfullsalary andbenefits, on thepartofpresbytery, since thesecongrega our churches.Allofthiswith nofinancial outlay works), an11percentgrowth inthenumber of of twenty-sevencongregations(including mission of connectionism. Theresultis,inourpresbytery Faith, including (eventually)thebiblicaldoctrine able topreachthegospelandteachReformed As thepastorsoftheseflocks,menwere “out ofbounds”aspastorsthesecongregations. churches totheir ranks,asOPCministers labored independentcongregational long-established, of NewYork andNewEnglandhasaddedthree, boundaries”). InthelastdecadePresbytery ministering “outofbounds”(“outecclesiastical are searchingforpulpitministries toconsider How? Byencouragingandaiding ourpastorswho possibly adding congregationstoournumber. nity tospreadGod’s truth,whileatthesame time T by AllenG.Tomlinson February 2016 Originally publishedelectronically in OPCGrowing the Faith Reformed the and Spreading of Bounds”: Ministers Laboring“Out Realms denomination nottoneglectagreatopportu his isapleaforoursmallbutenergetic Servant Servant 1

Ordained Servant - - tions outsideourdenomination: the rulesforOPCministers laboringincongrega The Form ofGovernment,chapter28,laysdown good useofourministers. resources,” whichwecouldafford.Surelythisisa resources, byloaning outonlythreeofour“human was accomplishedwithoutusingOPCfinancial more ordainedmenthanwedoopenpulpits.This leave anyofourown pulpitsvacant,aswehave 1. Aminister oftheOrthodoxPresbyterian Ministers LaboringoutsidetheChurch Chapter XXVIII Our BookofChurchOrder,particularlyin be adheredtoinallcases: oftheChurchmustbased uponthestandards such labor,thefollowing generalprinciples Orthodox PresbyterianChurchtoengagein which itmaybeproperforaminister ofthe andconditionspractical circumstances under 2. Althoughitisimpossibletodelineateallthe wise theymight notenjoy. other churcheswithaministry whichother rian Churchwiththeopportunity ofproviding a teacher,presentingtheOrthodoxPresbyte may, cases,bethatofapastoror incertain Presbyterian Churchrepresents.Suchlabor of promotingthecausewhichOrthodox of ministering thegospeltounbelieversand may providetheminister withtheopportunity sionary initsnatureandpurposethatit Church. Suchlabormaybedistinctly mis by apresbyteryoftheOrthodoxPresbyterian andconditionscircumstances beordained to laborinsuchachurchmayundercertain candidate forordination whoseeksorintends those oftheOrthodoxPresbyterianChurch.A and conditions laborinchurchesotherthan circumstances Church mayundercertain Church. They cannot undertake such Church. They cannotundertake ofthe other provisions ofthestandards with their ordination vows orwiththe performance offunctionsinconsistent other churchesifsuchlabor requires the tolaborin a. Ministers cannotundertake

- - - - work if the relationship requires that they installation cannot take place if the instal- preach anything contrary to the system lation formula prescribed by the church of truth taught in the Holy Scriptures or concerned prejudices this jurisdiction. requires that they refrain from preaching g. The ultimate objective of all such labor the whole counsel of God. Such work cannot be anything less than the estab- cannot be undertaken if the relationship lishment of such churches as churches requires them to conduct worship that is of Presbyterian and Reformed testimony, not in accord with the standards of the provided that the churches concerned are Church. Ministers cannot participate in not already such. To make the objective the government of such churches if such less than this would be inconsistent with government is contrary to the principles of the profession and vows made in ordina- presbyterian government set forth in these tion. standards. And such discipline as the rela- tionship may require them to administer 3. The principles of Sections 1 and 2 shall must be in accord with the principles of also apply to the relationship of ministers to discipline set forth in these standards. nonecclesiastical religious organizations. b. Ministers who perform such labor 4. Such ministers shall report at least once shall remain under the jurisdiction of the each year to the presbytery under whose Orthodox Presbyterian Church, and the jurisdiction they are. This report shall concern churches concerned shall be advised of their ministerial activities, and shall include this fact. especial reference to the relationship of these activities to the interest and welfare of the c. Though the churches in which such Orthodox Presbyterian Church. ministers labor are in no respect under the jurisdiction of the Orthodox Presbyterian This chapter will act as the outline for this article, Church, the presbyteries and the general to guide our thoughts as far as the usefulness and assembly of the Orthodox Presbyterian good stewardship involved in encouraging or- Church shall always exercise oversight dained men or licentiates without an OPC charge of the work being performed by such to search for opportunities to preach the gospel in ministers, and shall take due care that the congregations outside of our denomination. work being performed is consistent with the standards of the Church. I. When and Where? d. Ministers may act as pastors of such What occasions justify loaning out an OPC churches provided none of the foregoing pastor to a congregation that is not a member conditions is violated in the assumption of church in the OPC? such a responsibility. 1. In a situation that is clearly “missionary in its nature.” Sometimes a congregation has so little e. Presbyteries cannot install ministers as understanding of biblical truth that it might call a pastors of churches other than those of the gospel preacher as pastor, even when the major- Orthodox Presbyterian Church. ity of the congregation does not understand the gospel. This happened here at First Church of f. If ministers are installed as pastors under Realms Servant other auspices, the installation must not Merrimack, New Hampshire, where I have been be such as in any way prejudices the privileged to minister for over twenty-seven years, jurisdiction of the Orthodox Presbyterian the last eighteen of those years as an OPC minister Church over them. Such pastoral under the jurisdiction of the Presbytery of New

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Ordained Servant $ Volume 25 2016 OPC, duringthetimeofOPCpastor’s ministry remains independentandneverunites with the practice ofGod’s Word. Evenifthecongregation that isdesiringtogrow intheir understanding and gospel andReformedministry toacongregation congregations, OPCministers canprovideastrong little fruit. our gospelresources,eveniftheyappeartobear converted ornot.We havebeengoodstewardsof of sinnersinneedsalvation,whethertheyare furthered asthegospelgoesforthtoanothergroup view, failure.However, theGreatCommission is what appearstobe,fromamereearthlypoint of ible amountofpatience,andsometimesendsin half ofthetwentiethcentury). inthefirst nalistic liberalismtheyhadbeentaught theology (versusDispensationalismandtheratio and manyhadsomegrowing ideaofcovenant tion byGod’s eternaldecreeandsovereign grace) large portionoftheflockheldtoCalvinism (salva way tobeing identifiedasa“Reformed”church.A those thirteenyears,thechurchwaswellonits at firstwasfarfromevangelical.Bytheendof while preachingthegospeltoacongregationthat hisReformedministerialhe maintained integrity proved thecall,andforthirteenverydifficult years named BruceGordon.Bruce’s presbyteryap called tobecomepastorhere,aseasonedminister However, backin1967,aminister inthePCAwas fall underthiscategoryof“missionary innature.” tinued tominister here,inaministry thatwould York andNewEngland. union withtheOPC, labors herewouldnot saints. Evenif First Churchhadnotvoted toseek mercy hasconvertedsinners andbuiltupthe as thepoint of theentireBible,andGodinhis Gordon’s labors,Ihavecontinued topreachChrist seven plusyearsatMerrimack. Building onBruce the NewTestament pattern. gation isamajorstepclosertobeing conformed to converted, believersarebuiltup,andthecongre there, theReformedFaith isspread,sinnersare 2. In more established, alreadyevangelical 2. Inmoreestablished, Such workisverydifficult, requires anincred I did notcometoMerrimack,norhaveIcon This iswhathashappenedduring mytwenty------in theReformedFaith, canalsobeverydifficult edifying evangelicalchurch analreadyestablished Reformed Faith. gospel forthandinbuilding oneanotherupinthe the and self-supporting,tojoin withusintaking a newcongregation,alreadylong-established OPC, ourpresbyteryanddenomination gained the congregationdid votetoseekunion withthe ministers, elders,andmembersinourarea.Since and agrowing fellowship withfellow Reformed of presbyterymission works,OPCworldmissions, our congregationwasabletoshareinthesupport be wasted.Throughmybeing anOPCminister, contrary tohis ordination vows or toworkagainst himself alabor thatwillrequire himtofunction Boundaries II. “OutofBounds,”but Not without good” (Gal.6:9). lose heart”(2Cor. 4:1,16)or“grow wearyofdoing fruit forGod’s kingdomofgrace,aswe“donot the OPC.Suchpatiencecanresultinveryrich biblically, requires suchpatience,insideoroutside What ismore,perhapsallgospelministry, ifdone patient men,morethanIhaveeverbeen! a missionary/evangelist. OurReformers had tobe work ifonewantstodotheofaReformeror course, Iwouldarguesuchimpatiencewillnot some otheravenue inwhichtoserveChrist.Of as their own, either needtolearn patienceorfind andembracethosetruths to beableunderstand over againforaperiodofyears,beforetheyseem thesametruths,overand sinners needtobetaught resumes. Thosewhoareimpatientwhenfellow every “i”dottedjustso,shouldnotsendouttheir under idealsituations,withevery“T”crossedand resist, atleastforatime.Thosewhocanonlylabor that comprisetheReformedFaith. Manymay doctrinesofGod’sled toseetheimportant Word gospel faith,andwiththosebelieverswhomust be working withthosewhoneedtocomeagenuine required. Theworkcannotberushed,including and frustrating.Patience isthenumber onequality This “outofbounds”labor,forthepurpose An OPCminister mustupon nevertake the standards of our church. bounds congregation expects of a pastor, how it For example, he should never accept a call worships before calling him, and whether or not that will require him to preach other doctrine than they are willing to make any necessary adjustments the biblical doctrine as summed up in our Confes- for him to accept the call and continue to fulfill sion of Faith and Catechisms. His concern must his ordination vows. If he is not given something always be the entire Scriptures as God’s infallible of a “free hand,” it may not be a situation that is Word and accordingly the need to preach “the within the denominational boundaries for an out whole counsel of God.” This does not mean that of bounds ministry. he is required to begin his preaching in a given The same is true when it comes to polity and congregation with the most difficult parts of our discipline. The OPC minister, who is considering system of biblical doctrine, e.g., the decrees of a call to a non-OPC congregation, should sit down God. With any group of people being introduced with the leadership especially and find out how to the serious biblical truth emphasized in the the church functions as far as rule and discipline. historic Reformed Faith, we should begin at the If the practice is so unbiblical as to be impossible beginning and, adding doctrine to doctrine, by for the minister to cooperate, even for a temporary the grace of the Holy Spirit, bring the flock to period, he needs to explain this. He should be very ever increasing degrees of doctrinal and practical irenic in his approach, explain that what they are maturity. doing is not biblical, and let them know that if they The best place to begin for many congrega- still want him to come, he would need to teach tions is with the doctrine of the Bible or divine them a better way from God’s Word. revelation. Then moving on to the Fall and the At this point there must be a boundary to the greatness of our sin, we can begin to teach God’s boundaries. I assume that those who put together eternal solution. The key is to move slowly, so as and voted for Chapter 28 of the Form of Govern- to give people the time needed to spiritually and ment must have had this in view, for otherwise intellectually assimilate what is often for them a the allowance of out of bounds situations would radically new way of understanding the biblical be mere theory without the possibility of being text. However, at no time should the minister of practiced. The statement “if such government is the gospel back off from preaching the gospel itself contrary to the principles of presbyterian govern- or teaching any portion of God’s Word that he ment as set forth in these standards” (FG 28.2.a) deems needful at that time. cannot mean that in every aspect of the out-of- Neither should an OPC minister agree to bounds congregation there is no difference in direct worship that is not in accordance with polity between it and the OPC. There are slight (regulated by) the Scriptures, worship that would differences even with our sister denominations contradict the standards of our church. Our Direc- with whom we have the closest ecclesiastical tory of Worship is very clear that there are practices bonds. Congregational and independent churches that are untrue to the worship of the New Testa- are those that especially would be open to calling ment church, and also that there are areas where an OPC minister. If we demand a full acceptance there is some acceptable variance. For example, of biblical connectionism, by definition, an OPC our Directory for Worship allows for a congrega- ministry could never be approved for such church- tion to have a choir, even if that is not the normal es. I have always assumed that the idea behind this thing for the average OPC congregation. In taking expression must be that the out-of-bounds calling a charge out of bounds, the minister must be very body, though perhaps not appreciating—yet—the Realms Servant clear that he cannot participate in, plan, or lead place of elders and of connectionism, can still be unbiblical worship. served as long as the form of church government at This means he must be very careful before he the out-of-bounds congregation does not demand accepts such a call to investigate what the out of that the OPC minister violate his adherence to

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Ordained Servant $ Volume 25 2016 in allofhiswork,andpresbyteryistoensure functioning onlyinabiblicalfashion standards, is tooperatewithintheboundariesofouraccepted when aminister isministering outofbounds.He to overseeitsown ministers’ gospellabors,even must thatthepresbyteryhasaright understand this inmind atalltimes.However, thechurch that boththepresbyteryandminister keep ously, isnotunderthatjurisdiction. Itisimportant body. Theout-of-boundscongregationitself,obvi must of theOPC,inparticular,their presbytery. This III. Accountability to thegoodofChrist’s Church. ance canresultinlastingfruit,toGod’s gloryand baby stepatatime more oftenthannotrequires makingchanges ready tovotebecomePresbyterian.Thiswork said ittookpatience,right?)thecongregationwas of deacons.Thenafteranothertwenty-oneyears(I Committee, andamorebiblicallydefinedboard as thesession,elimination ofthePrudential resulted inrulingeldersworkingwiththepastors had beenherefiveyears)aninternalchangethat (of deacons),sothattogetherweproposed(afterI to bedoing. Iwasabletoworkwiththesession care ofsomedutiesthatIknewthedeaconsought deacons, andaPrudentialCommittee thattook partly asbiblicalrulingeldersand back in1988,ithaddeaconswhofunctioned ment stopsshortofallthatwewoulddesire. biblical, Presbyterianpolity, evenifthatgovern vows andbiblicalconvictions, hemust notaccept denomination andpresbytery, andtohisordination to theOPCminister tohis remaining accountable the OPCinparticular. the churchatlarge,butinline withtheinterestof review ofhow thislaborisnotonlyforthegoodof reaffirm hisadherencetoordination vows and an annual reporttothepresbytery, whichshould includes that thisisthecase.Thisaccountability OPC ministers remainunderthejurisdiction For example,whenIcametoFirstChurch If anout-of-boundscongregation cannotagree beunderstoodandagreedtobythecalling . Again,patienceandpersever one - - - become Presbyterianthattheminister must leave? tion affirmsatanypoint theyabsolutelywillnot would beviolated. minister’s professionandvows asanOPCminister formed testimony”(FG28.2.g).Otherwise,the churches asofPresbyterianandRe ofsuch be anythinglessthantheestablishment “ultimate objective”ofsuchasituation“cannot IV. TheBigPurpose a call,ifmyreading ofChapter28iscorrect. such acall,norshouldthepresbyteryapprove formed byGod’s Word. laboring tosee people’s minds and heartstrans the truth,hemight wanttocontinue, prayingand is notrestrictedinhisteaching andpreachingof of thefullbiblicalteaching, as longtheminister even thoughthereisnotan immediate acceptance to seekanotherplaceofministry. Inotherplaces, that doctrine,theminister shouldprobablybegin though thereisnodirect prohibitionofteaching closed mind andhearttoourdoctrine.So, even might appearatagiventimethatthere is atotally would dependonthesituation.Insomeplaces,it the WCF, buttotheentiredocument. WCF. Thebylaws did notlimit this tojustsomeof inthe subscribed totheformofdoctrinetaught affirmed thatamancould minister hereonlyifhe of fact,thechurchbylaws ineffectwhenIcame any partoftheConfessionFaith. Asamatter teach onanybiblicaltextortoinlinewith teach onthesubject.Theyneverforbademeto made thataffirmationtomenorforbade church couldneverchange,butthesession membershavetoldmethatour Church, certain points throughoutmy historyatFirst at certain subjects biblically, including polity. Iknow that words, aslonghecancontinue toteachonall restriction ismadeonwhatheteaches,inother not seeitnecessaryforhimtoleaveaslongno 28.2.g inthisway. Othershavetoldmetheywould Some OPCmeninterpretForm ofGovernment Does thismeanthatifthesessionorcongrega Our Form ofGovernmentaffirmsthatthe It seemstomethattheanswerthisquestion - - - Conclusion tion take what was for them a fairly radical step. Talk about failure! It did not “fly” at all; it never How does a minister, looking for a place to got off the ground. I asked an experienced minister serve, find out about independent or congrega- in that denomination where I went wrong, and tional churches needing a pastor? When I was he told me that three sermons were nowhere near a young man, I found out about First Church enough teaching nor enough time for the congre- through the Conservative Congregational Chris- gation to reflect and make the teaching their own. tian Conference, of which I was a member at that Maybe three years! This should not be a problem time. However, if I had been OPC back in 1988, I for the minister of the gospel; we are in this for the only could have found out about an open pulpit in “long haul” anyway. an independent congregation by word of mouth. 4. Faith is essential. Trust the Holy Spirit to Today with the Internet this is much easier. Many use his Word and the other biblical ordinances to independent churches will post their need with convert and transform and to change minds and one or more of the websites available for this need. hearts. Preach and minister, trusting in the Holy What advice would I offer to an OPC licenti- Spirit to accomplish his will, whether that results ate or minister who is desirous of considering an in this congregation becoming OPC or not. Our out-of-bounds opportunity? chief desire is eternal fruit that glorifies God. 1. Be very careful in the interviewing process OPC ministers laboring out of bounds can to make sure you discuss all differences with the help other churches come to a deeper appreciation session and congregation of such a church. Be and practice of biblical truth, to God’s glory. They certain that you express very clearly, up front, the might also be used to add Reformed congrega- restrictions that you have placed yourself under as tions to our number. If you are an OPC minister an OPC minister. Do not proceed until you have or licentiate and cannot find an OPC pulpit from talked through these differences and unless they which to proclaim God’s Word, have you consid- agree with your need to maintain your ordination ered looking for an independent pulpit open to vows. Isn’t it better to not “get married” than to hearing the Reformed truth? “get married and then divorced,” as the normal rule? Do not enter into a relationship that is Allen G. Tomlinson is a minister in the Ortho- doomed from the start. dox Presbyterian Church serving as pastor of First 2. Remember that things will be different in Church of Merrimack (OPC) in Merrimack, New an independent church, as far as certain practices Hampshire. and many of the generally held opinions in the congregation and/or session. This is why an OPC minister would take this route in the first place, to help biblically educate and strengthen a congrega- tion that is open to learning God’s Word but its faith and practice fall short at this time. Make sure you can live with the differences, at least in the short term, until the congregation becomes more open to your teaching. 3. Do not forget that patience is the key. Do not rush anything. Take your time. Especially take Servant Realms Servant time to lay a solid foundation in teaching before you advocate change in practice. As a very young minister in Iowa, I preached a three-week series on a subject, and then sought to have the congrega-

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Ordained Servant $ Volume 25 2016 likeminded churches. mitment tothepursuitoforganic unity among (NAPARC), wheretogetherweexpressacom American PresbyterianandReformedCouncil relate toeachotherinthebondsofNorth the Unity oftheChurch.” byterian Churchwebsite,“BiblicalPrinciples for to averyhelpfuldocumentontheOrthodoxPres to the“oneholycatholicchurch.” Ireferyoualso withregard sion andwhatourfathershavetaught will alsoreferenceArticle27oftheBelgicConfes of theLordJesusChristisone. mandate forecumenicity. Calvin wasknown astheapostleofecumenicity. thechurchexperiencedinitsdisunity.devastation Church ofEngland.Hewasdiscouraged bythe mer inApril1552withaparticularconcernforthe for thesakeofunity. HewroteArchbishop Cran sider thatJohnCalvinsaidhewouldcrosstenseas I by JohnA.Bouwers October 2016 Originally publishedelectronically in Ecumenicity The BiblicalCasefor unity.html. 3 manda Conference onOctober14,2014. Churches inNorthAmericaClassis Eastern US,SemperRefor 2 1 http://opc.org/os.html?article_id=572&issue_id=118. but itisthegoal.Mychallengetoencourage tedly, thisisnotsomethingthateasilyattained, efforts America (URCNA),weconductourecumenical Accessed September 21,2016,http://www.opc.org/relations/ This articleisbasedonalecturegiven attheUnited Reformed lines togethere. crossed anationalborderandcoupleofstate In theUnited ReformedChurchesofNorth We comefromacontextofchurchesthat isbasedlargelyonJohn17.I My presentation We withtheconvictionthatchurch start My assignmentistospeakonthebiblical with aviewtocompletechurch unity 1 2 That’s nothingwhenyoucon 3 Ordained Servant . Admit ------ma. Yes, ultimatelywemust berootedinwhatis about the as aspiritual work out;tobringexpression. peace.” It’s aunity wearetokeep; manifest; to theunity oftheSpiritinbond “to maintain his heart’sthatweare desire.Ephesians4:3states brought toexpression. catholic …church.” Thisconfessionneedstobe not. We oughttolivebyfaith:“I the case.We canbecomecynical, butweshould you fromtheScripturesastowhythatshouldbe the ChristianReformed Church,1976),82. tian ReformedChurch 4 you shallbemypeople.” Hebinds himselftoone “I willwalkamongyouand will beyourGod,and Leviticus 26:12isrepeatedthroughout Scripture: Scriptures, thatGodhasoneworkintheearth. apostolic church.” Theybelieved,basedonthe declared, “We believe…oneholycatholicand destroyed theunity ofthechurch, theReformers 1. TheDeclarationofUnityasReality need toshow thatreconciliation totheworld. be ambassadorsofreconciliation totheworld.We challenge tobringaboutunity. We arecalledto essary, It’s whentruthisatstake. amoredifficult relatively easytobreakunity. Sometimesit isnec the Spirit.Butoutofthatrealitywearetobebusy. given tousintheLordJesusChrist,byworkof

Psalter Hymnal:Doctrinal StandardsandLiturgyofthe Chris Some suggestweshouldbecontentwithunity Jesus ChristmakesplaininJohn17thatthisis The Lordhasacovenant,andthelanguageof Over againsttheaccusationsthattheyhad Spirit. His blood,sanctifiedandsealedbytheHoly salvation inJesusChrist,being washedby of trueChristianbelievers,allexpectingtheir versal Church,whichisaholycongregation We believeandprofessonecatholicoruni Belgic Confession,Article27says: The churchisone. In ourown brokenexperienceweknow itis expression 4 essence (Grand Rapids:Board ofPublications andnotbesoconcerned ofunity. Thatisafalsedilem believe oneholy - - - - people and dwells with them. In the New Testa- has given from all eternity. It roots in election; in ment, Ephesians 2:14 explains, the walls of parti- God’s sovereign grace; it is fundamentally a gift tion have come down. God has one people. If the of God. Unity is not, first and foremost, organiza- wall of partition between Jews and Gentiles can tional. That was the Roman Catholic error. We come down, certainly the wall of partition between need to stand on the right foundation. It needs to Reformed and Presbyterian is not insurmountable. be unity in Christ, a work of God’s Spirit. That’s There is one body. Ephesians 4:3 states, the unity for which Christ prayed, a gift of God, “maintain the unity of the Spirit in the bond of and a reality. peace.” Ephesians 4:1–16 is a call to manifest that At the very least we understand that it is an es- unity and bring it to expression. chatological reality. Jesus prayed, “Father, I desire The consummation is seen in Revelation that they also, whom you have given me, may be 21:3 where the New Jerusalem comes down out with me where I am, to see my glory that you have of heaven from God as a bride prepared for her given me because you loved me before the founda- husband, and again the Lord says, “Behold, the tion of the world” (John 17:24). Unity is a reality. dwelling place of God is with man. He will dwell And as we look forward to that unity, we need to with them, and they will be his people, and God work it out today. But, in doing so, we must beware himself will be with them as their God.” of the danger of unity as idolatry. The church is one. It is a declaration of faith. The Reformers understood that Reformation 2. The Danger of Unity as Idolatry was required because of the deformation of the The Heidelberg Catechism says idolatry is church. There had been a sham kind of organi- having or inventing anything that one places trust zational unity in the place of a commitment to in apart from or alongside of the one true God the truth and to the gospel. In the face of this, the (Q.#95). Unity is an idol if it becomes more im- Belgic Confession describes the one holy catholic portant than God; if, for the sake of unity, we deny church as “a holy congregation of true believers, parts of our confession. all expecting their salvation in Jesus Christ, washed When unity becomes an idol, as it did in the by His blood, sanctified and sealed by the Holy days leading to the Reformation, it becomes a Spirit” (Article 27). Unity is found in Christ. The weapon with which to pummel those who seek to Reformers were accused of rending church unity: call the church to faithfulness. “The church is one; “Where the Pope is, there is the church,” their ac- you can’t rend the fabric of the church.” Yet the cusers said. But the Reformers responded, “Where Bible was not opened, and the Lord Jesus Christ Christ is, there is the church.” was scarcely preached. Hope was not found in the Perhaps you’re in a foreign place, and you gospel of God’s sovereign grace, by grace alone, run into other believers. They are also “expecting through faith alone, in Christ alone. Those who their salvation in Jesus Christ, being washed by His proclaimed these truths were viewed as troublers blood, sanctified and sealed by the Holy Spirit.” in Israel. When unity becomes idolatry, it takes on There is a unity you enjoy together. The church is a role more significant than the truth of the Word one. of God. Jesus says in John 17, “Father, the hour has A careful look at John 17 reveals what Jesus is come; glorify your Son that the Son may glorify praying for: you, since you have given him authority over all flesh, to give eternal life to all whom you have I have manifested your name to the people Realms Servant given him.… I am praying for them. I am not whom you gave me out of the world. Yours praying for the world but for those whom you have they were, and you gave them to me, and they given me, for they are yours” (vv. 1, 2, 9). have kept your word.… For I have given them The blessed reality of unity roots in what God the words that you gave me, and they have

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Ordained Servant $ Volume 25 2016 unity asaresponsibility. Jesusprayedforit. plication isthatweneedtoengagethedemandfor 3. TheDemandforUnityasResponsibility hinders unity. so we’llneverbeunited.” Thisformofidolatry from theWord ofGod.Butwepreachdifferently, sion, wemight agreeineverythingweconfess “Wesional status: might havethesameConfes ing. Distinctivesareelevatedtothepoint ofconfes moment inhistory, anemphasis,awayofpreach our distinctive, defining momentsaschurches, a learn fromeachother. sense ofprivilegeandblessing.We havethingsto true unity. Diversityoughttocontribute our unity. Anoveremphasisonuniformity canhinder to unity. Diversitycontributestotheblessing of and inall.” Thereisdiversity, butitisnotathreat barbarian, Scythian,slave,free;butChristisall, Greek andJew, circumcised anduncircumcised, the difference. not uniformity, tounderstand anditisimportant “everything getsdonethewayIdoit.” Butunity is movement. secondary is a sham. That is the liberal ecumenical Any desireforunity thatwouldmaketheWord We seethatinActs 14,aswellinthePastoral elders inevery town asIdirected you”(Titus 1:5). way. “Appointchurch begovernedinacertain prays forhasimplications practicalunity today. ultimate sense.Butwecan’t denythatwhatJesus that realitywithhim.That’s true enoughinthe the Father andthathispeoplewouldexperience instead, Jesusprayedforhisreturntothegloryof 17 fortheorganizational unity ofthechurch;that, Some suggestthatJesuswasn’tprayinginJohn Finally, ifwedeclareunity asreality, the im Uniformity hindersunity whenweemphasize In Colossians3:11weread:“Herethereisnot Another formofunity asidolatrydemands truth; yourwordistruth.(vv. 6,8,17) that yousentme.…Sanctifytheminthe that Icamefromyou;andtheyhavebelieved received themandhavecometoknow intruth In Scripture there is an expectation thatthe In Scripturethereisanexpectation - - - - prays. connectionalism isan unity tocomevisibleexpression,thiskindof with eachother. Therefore,whenJesuspraysfor according andcontinue tothisstandard, tointeract live that churchesholdoneanotheraccountable, is were inJerusalem”(Acts16:4).Theexpectation had beenreachedbytheapostlesandelderswho delivered tothemforobservancethedecisions that was communicated tothechurchesas,“They at theJerusalemCouncil, whatwasdecided there one another. Havingconsultedwithoneanother the lifeofchurch—theneedtoconsultwith Epistles. Acts15suggestsaconnectionalismin gospel ofreconciliation. The worldmust seethatweare seriousaboutthe church andourcalltoecumenicity worktogether. added). Itisnoteither/or: themission ofthe the worldmaybelieve 1930s orthe1940s.” those people.We tothemsincethe haven’ttalked actions saysomethingdifferent.to “I’mnottalking but we’re spirituallyone,” wesaypiously. Yet our another asyouhavebeenforgiveninChrist.“Ah, sion towhatwehaveinChrist. need toexamine ourselves,andgivebetterexpres 5:20), yetwecan’tgetalongwitheachother?We ness. We areambassadorsofreconciliation (2Cor. our witnesstotheworld,weneedstriveforone ing toJesus,that’s afalsedilemma. For thesakeof time away fromtheworkofevangelism.” Accord Shouldn’t wedothesame? have sentme.”Jesus worksforwhathepraysfor. be inus,sothattheworldmaybelieveyou Father, areinme,andIyou,thattheyalsomay 17:21, “thattheymayallbeone,justasyou, Ora etlabora of God[andI would interjectthattheyhold so similar ofthe Word intheir interpretation There areChristiandenominations whichare R. B.Kuiperwrote: Jesus says,“thattheymayallbeone… In Ephesians4:32,Paul saystoforgiveone People say, “Time spentonecumenicity takes We toworkforwhatweprayfor. aretaught . Jesuspraysandworks,saysJohn ” (John17:21,emphasis application ofwhatJesus that - - - faithfully to the same confessions, historical churches creates a difficult situation. And how differences and emphases aside] that they this disunity is to be remedied in the unity of can without compromising their convictions the Spirit in the bond of peace is a task not merge with one another. It may be said that or- easily accomplished. But what needs to be ganizational unification is their solemn duty.5 indicted and indicted with vehemence is the complacency so widespread, and the failure Not to do so, to be complacent or uncon- to be aware that this is an evil, dishonoring to cerned, would be sin. It’s our solemn duty. Christ, destructive to the edification defined Since our inception as United Reformed by the Apostle as the increase of the body into Churches, we have engaged extensively in the the building up of itself in love (Ephesians work of ecumenicity. It is reflected in our name. 4:16) and prejudicial to the evangelistic out- We were born of secession, but want to say to the reach to the world. If we are once convinced world, we’re not about being by ourselves. We want of this evil, the evil of schism in the body of to seek in whatever ways we can to bring true unity Christ, the evil of disruption in the commu- to expression. nion of saints, then we have made great prog- I can speak personally of the blessing of wit- ress. We shall then be constrained to preach nessing walls and barriers coming down. We thank the evil, to bring conviction to the hearts of God for this, his work. others also to implore God’s grace and wisdom At the same time we need to strive for more. in remedying the evil, and to devise ways and In relation to John 17 there are those, Martyn means of healing these ruptures to the promo- Lloyd-Jones being one, who emphasize the essen- tion of the united witness to the faith of Jesus tialness of spiritual unity over against the expression and the whole counsel of God.6 of unity. We should not take that approach. If unity is a spiritual reality (and it is), why What is to be indicted, as Murray says, is does Jesus continually pray for it? Because he complacency. wants to see more of it. He wants it manifested that The challenge for us is, are we willing to work, the world may know. Now, we can sit back com- to strive sacrificially? Are we willing, as Calvin was, placently and say, “Ultimately in eternity, escha- to cross ten seas for the unity of the church? tologically, all will be well.” Or we can become disillusioned and say, “It’s hard work. We’ll never John A. Bouwers is a minister in the United Re- attain perfect unity until the eschaton anyway, so formed Churches and serves as pastor of Immanuel why bother?” But that would be like saying with United Reformed Church in Jordan, Ontario. regard to our own personal sanctification, “I’m not going to be perfect this side of eternity anyway, so what’s the use?” We are not antinomians; we never stop striving in our desire to be renewed after the image of the Lord Jesus Christ. Likewise with our ecumenical calling, we strive for more. John Murray wrote: It is to be admitted that the fragmentation and lack of coordination and solidarity which we Realms Servant find within strictly Evangelical and Reformed

5 R. B. Kuiper, The Glorious Body of Christ (Grand Rapids: 6 John Murray, Collected Writings of John Murray, vol. 2 (Edin- Eerdmans, 1958), 54. burgh: Banner of Truth, 1982), 335. 31 32

Ordained Servant $ Volume 25 2016 highly problematic.Itcanleadusontheoneside distinction iskeybecausetoconfusethetwo a betterterm—sexualityasculturalpolitics.The to restrictmyselfveryspecifically to—for wantof with such.Thatisnotmytopictoday. Iamgoing of pastoralworkisalwaysgoing tobeconcerned dysfunction tosomeextentandthatacentralpart a truismthatallhumanbeings strugglewithsexual politics intheWestern world.Astotheformer,itis ity isbeing usedastheprimaryidiom ofa formof sexual dysfunctionandthewayinwhich surrounding thepastoralcareofthosesubjectto thedistinctionimportant—is betweentheissues I by CarlTrueman August-September 2016 Originally publishedelectronically in Identity Past Present and Reflections on Sexual from—Here:and The Path to— Living Education oftheOrthodox PresbyterianChurch. Faithful Witness,” sponsoredbytheCommittee on Christian conference onJune 8,2016, entitled“Marriage,Sexuality, and 2 1 http://opc.org/os.html?article_id=566&issue_id=117. care insuchmatters.Onthe other,itcanleadus of theagonyindividuals whowantpastoral for normalizingdysfunctionandthustolosesight to bemesmerizedbytheaggressivecampaigns This articleisbasedonanaddressgiven atthepre-assembly ber offoundationalpoints. thisarticlebymakinganumwant tostart Servant Servant 1

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First—andmost Ordained Servant

- - make thecaseforgravitybeing thereasonwhy ing thetimesandresponding tothem.Icould need?” Thatistrue—butalsounhelpfulinknow and wearesinful.Whatmoreexplanationdo to resorttheanswer“Well, theworldisfallen ters, thereisatendencyinChristiancircles often matter beforeus.Whenfacedwithparticularmat ofunderstandingtheparticulars portance religious freedom. transform thecivic realm,notleastintheareaof have sexualityattheheartoftheir campaignto sive intentionsofthepoliticallobbygroupswho to underestimatetheruthlessandcomprehen normal andnormative. the meansbywhichtheyhave beenmadeboth have beentothesetectonic culturalshiftsandto dates withreferencetosuch, revealshow blindwe of transgenderism,nottomention federalman been caughtbysurprisetherapidacceptance ply sexualpreference.Andthatsomanyofushave deeper transformationofhumanidentitythansim of sexualidentityrestsuponamuch widerand of politicaldiscourse indicates thatthepolitics from theexoticoutermarginstoverycenter The factthattransgenderismhasmovedsoquickly hensive shiftinthewaywhichsociety thinks. themselves onlyapartofmuch morecompre situation, primarilymattersofsexualidentity, are that theparticularpressurepoints inthecurrent the categoryofsin. path toourpresentagebeyondresortingsimply thinking. Thereisthereforeaneedforstudyingthe the worldaroundusisattemptingtoreshapetheir whywebelieveasdoandhow tions understand other reasonthanweneedtohelpourcongrega way totheparticularitiesofourtimesifforno torespondinaninformed ular. Anditisimportant general, actuallyexplainalmostnothing,inpartic Universal principles whichexplaineverything,in next tonothingaboutwhytheyreallyfelldown. Butitwouldtellme a technically truestatement. Twin Towers collapsedon9/11,andthatwouldbe The secondfoundationalpoint istheim The thirdpoint isthis:We needtobeaware ------The Battle for the Self makes pleasure the central purpose of the poet’s task and poetry itself “the spontaneous overflow At the heart of the social and political trans- of powerful feelings.” 4 The inward, psychological formation we are witnessing lies a fundamental term is obvious, as we might also note, for ex- transformation in the way that individuals under- ample, in William Blake’s poem “The Garden of stand themselves. This is a complex phenomenon Love,” in Beethoven’s late string quartets, or in the and cannot be reduced to a single cause, or even powerful artwork of J. M. W. Turner. to a couple of causes. We might add to this the role of consumerism To press the conclusion first, I would suggest within society. The role of advertising, easy credit, that sociologist Phillip Rieff’s argument that we and the capturing of the popular imagination by live in the era of psychological man is extremely the idea that consumption is the key to happiness useful.3 Rieff’s taxonomy of the self is overdrawn is yet another element in the story that places the but helpful. The self in ancient Greece was politi- individual at the center of the universe. Indeed, cal man, one who found his meaning in engag- this is a story that makes the individual believe ing in life in the polis. Political man gave way to that he is able to construct his own meaning and religious man, who found his meaning in religious significance. rites and observances. Religious man gave way to economic man, who found his meaning in economic activity. And economic man gave way The Marriage of Psychology, Sex, to psychological man, who finds his identity in his and Politics own inner well-being and happiness. Perhaps the most significant background to The taxonomy is overdrawn because self- our current problems, however, has been the understanding has always been complicated. Thus, fusion of politics and psychology. This story is the Augustine of the Confessions is arguably a wide-ranging and complicated but a central narra- psychological man, finding his identity in his inner tive can be identified. The influence of Sigmund dialogue and struggles. Yet if we take Rieff as point- Freud is central. It was Freud who both set sex ing to dominant characteristics of particular ages, at the center of human identity, both individual then his taxonomy holds. and social, and who identified happiness with The precise nature of this Psychological genital stimulation and satisfaction. Here is what Man has been established by various forces, some he says in Civilization and Its Discontents: “Man’s sophisticated, others decidedly demotic. At an discovery that sexual (genital) love afforded him intellectual level, we might make a case for the the strongest experiences of satisfaction and in fact role of voluntarism and philosophical nominal- provided him with the prototype of all happiness.”5 ism, increasingly dominant since the late Middle For Freud, happiness in its most basic sense Ages, as downplaying the objective givenness of was sex, but notice how this connected to what had the world. Later, romanticism, too, played its part gone before. Happiness and personal satisfaction as the artistic counterpart to such philosophical had been the hallmark of Enlightenment thinking developments. Of course, romanticism is a vast and found its most artistic expression in romanti- movement, but we might perhaps take the preface cism. What Freud did was to take the internalizing to Wordsworth and Coleridge’s influential collec- impulse of romanticism and set it forth in scientific tion of poems, Lyrical Ballads, as something of idiom of psychoanalysis, thus giving his philosophy a manifesto for the romantics. Here Wordsworth a persuasive form of expression. He also, thereby, Servant Living Servant

4 William Wordsworth, The Major Works (Oxford: Oxford Uni- 3 See Phillip Rieff, Freud: The Mind of the Moralist (New York: versity Press, 1984), 598. Viking, 1959), 329–57; The Triumph of the Therapeutic: Uses of 5 Sigmund Freud, Civilization and Its Discontents, trans. James Faith after Freud (1966; repr., Wilmington: ISI Books, 2006). Strachey (New York: W. and W. Norton, 1961), 56. 33 34

Ordained Servant $ Volume 25 2016 His book tions ofthe1960s.Reich isparticularly important. inspirationsforthesexualandpoliticalrevolu tant and HerbertMarcuse,bothofwhomwereimpor marized thedevelopmentsonLeftasfollows: psychological, andthereforesexual,categories. a transformationthatultimatelysaw itrootedin of “oppression”inLeft-wingtheoryunderwent their seizing controlofthemeansproduction. products oftheir labor,asituationtoberectifiedby economic terms.Workers werealienatedfrom the a notionofoppressionwhichwasunderstoodin promised. ClassicalMarxismhadoperatedwith ism wasfailingtodelivertheutopiaswhichithad mation ofLeft-wingpolitics. ing ofwhatitmeanstobehumanandthetransfor tion betweentheFreudian shiftintheunderstand something wedointoare. terfield hereandsaythat Freud turnedsexfrom perhaps paraphraseanargumentfromRosariaBut ness specifically uponhumansexuality. We might focused theissueofhumanidentityandhappi 2014), 166. Carlo Lancellotti(Montreal: McGill-QueensUniversity Press, 7 Covenant, 2015),94–98. Further Thoughts ofanUnlikelyConvert 6 repression asinhibitingtruehumanidentityand instincts askeytocivilization, Reich saw such 1936 butreadsasifitwerewrittenyesterday. Augusto DelNoce, Rosaria ChampagneButterfield, Key figuresinthisshiftwereWilhelmReich the twowereinseparable. is includedinthismoregeneralstruggle,asif for theeconomic progressofthedisadvantaged against repression,” claiming thatthestruggle and moreintermsof“warfare fights lessandintermsofclasswarfare, It isclearthatwhattodaycalledtheleft philosopherAugustoItalian DelNocesum From the1930sonwards,however, thenotion By the1950s,itwasclearthatold-styleMarx The secondpartofthenarrativeisconnec Where Freud saw therepressionofsexual The SexualRevolution The CrisisofModernity Openness Unhindered: 7 (Pittsburgh:Crown and waspublishedin , ed.andtrans. 6 ------quotation: the sexualliberationofpopulace.Hereisakey government shouldsuperviseandindeedenforce at leastoneorgasmadayandproposedthatthe the world.Hebelievedthathumanbeings needed as creatingthepathologiesanddysfunctionsof 9 2013), 23–24. lating CharacterStructure 8 and cause wearenotdealingwith personaltastes bedroom. Itisaboutthepublic square. Thisisbe that thesexualrevolutionisnotaboutprivate of thegovernment’s business.Buttheproblemis in theprivacyoftheir own homeisreallynone are, Ibelieve,correct.Whatconsentingadultsdo government shouldnotinterfereinthebedroom notionsthatthe been, aprivatematter. Libertarian which wearenow livingisnot,andneverhas No PrivateMatter traditional monogamousfamily.” social institutionparexcellence?To Reich itisthe summarizes itasfollows: “Whatistherepressive thing, perhapsespecially forthefamily. DelNoce ized. Politically, thathasimplicationsforevery individual, sexual,orgasmic identitycanbe real have adutytoprovidetheconditions wherethis isseento say “orgasmic”) innature;andthestate sexual(onemight evenperhaps fundamentally beings areseenashavinganidentitythatis that helpexplainourcurrentsituation:human Del Noce, Wilhelm Reich, prohibit thechild’s masturbationbut,onthe social support.Suchasociety willnotonly the oppositesexbutwillgiveitallmannerof love relationshipbetweentwoadolescentsof needs. Thus,itwillnotonlyprohibita and securityforthegratificationofnatural The freesociety willprovideampleroom This iswhythesexualrevolutionthrough Two here—twothings thingsareimportant sexuality shouldbeseverelydealtwith. who hindersthedevelopmentofchild’s contrary, willprobablyconcludethatanyadult Crisis , 161. The Sexual Revolution:Toward aSelf-Regu (New York: Farrar, StrausandGiroux, 9 8 - - - - freedoms. We are dealing with what it means to be often deal with outrageously improbable happen- allowed to be human. ings, but there are sufficient elements of ordinary And this helps explain one of the most potent life contained therein. Thus, affairs, divorces, and moves in the sexual revolution in the United deaths abound. But is it very, very rare that these States: the co-opting of the rhetoric of the civil things are portrayed as truly devastating. Human rights movement. When sexuality is identity, then beings are presented as constituted by a series of sexuality has access to all of the cultural rhetoric isolated experiences, not really as the complex which surrounds other identities and, most signifi- social and historical creatures that we are. cantly, to the moral history of such. Soap operas may be a crass example, but the We should not underestimate this connection. kind of simplistic presentation of the dynamics Because the language of freedom/oppression and of human existence occurs in movies too. I have the background of the civil rights movement has coined the term “sempiternalorgiast” to try to been so comprehensively adopted by the LGBTQ capture the kind of human life presented there- lobbyists, it is virtually impossible to express any in—those who live merely for their own personal dissent with the movement without being imme- satisfaction in the present moment. And in a world diately categorized as an irrational bigot motivated where movies are reality, that message is powerful. by hate. To this we might add the role of commercials. Interestingly enough, it was Freud’s American- The Transformation of Everyday Ethics based nephew Edward Bernays who is the key The story of the populist end of the sexual figure here. He was the man who turned the revolution is complicated, so once again what I advertising industry from one which sold goods on present is neither exhaustive nor elaborate. the basis of function to that based upon the sale of First, we need to understand that nobody has an image. For example, the earliest commercials argued society in general into changing its opin- for automobiles focused on the practical usefulness ions on human identity and sexuality. This is one of being able to go from A to B in a swift, efficient of the points often missed by those who think with manner. Bernays altered this, connecting cars to their brains. For example, I am regularly asked in an image, and often an attractive, sexual image, in class how to argue against gay marriage. My re- order to make them desirable objects. That move sponse is that it is pointless to argue against some- was critical—and amazingly successful. And it is thing for which no arguments have been made in that powerfully seductive notion of desire, image, the first place. That is, of course, hyperbole but and personal fulfillment thereby, which undergirds my point is basically sound: the sexual revolution the commercial industry to this day. We need to is part of an overall revision of what it means to be understand that every commercial we ever see is a person; and that revisionism has been brought projecting an image of Psychological Man to us: about not so much by argument as by other means. human beings as those who find fulfillment in the Foremost in this regard is the entertainment purchase of goods that will make us happier and, industry. Movies and commercials are essentially more often than not, sexier. advertisements for particular understandings of We should also note here that the narrative personhood. More than anything else, they have dynamics of movies and commercials depend for created the stories with which people identify and their power on what we might call aesthetics, or thus the understanding of what it is to be human. taste. Take the sitcom Will and Grace, for example. Of course, these stories are often not simply fictional The plots were carefully constructed to make Living Servant in their plotlines but also fictional in their presenta- the lead gay character an attractive and likeable tion of the basic realities of human existence. person. Implicitly, this presentation carries moral Take, for example, soap operas. The plots weight, for who wants to say to attractive and likeable people that they are fundamentally wrong

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Ordained Servant $ Volume 25 2016 many aspectsoftheproblem: of Pornography volume Scruton intheimportant human happiness. ofsexualfulfillmentasthecore of the importance earlier aboutthenatureofPsychologicalManand what issexuallynormal.Again,recallIsaid pornography isreshapingtheunderstanding of ate inrelationships.Itisinsteadthematterofhow dysfunction whichpornographyisgoing togener relationships. age willcreateseriousdysfunctioninadultsexual regular exposuretopornographyfromanearly are yettobediscerned, butitiseasytobelievethat previous point inhistory. Thesocial costsofthis are true—morevariedandextremethanatany available andmoreheavilyusedand—ifreports live inanagewherepornographyismorewidely story: pornography. Itisbynow atruismthatwe The RoleofPornography imagination; andtheyareubiquitous. not presentarguments,buttheydogripthemoral society, buttwothingsareofespecial note:theydo function inshapingtheethicaldebateswithinour things aboutthewaysuchproductsofpopculture aesthetics andnothingelse.Onecouldsaymany ences? Butthisethicalweight iscarriedbythe in thematteroftheir own personalsexualprefer 10 Roger Scruton,“The AbuseofSex,” in tion ofthosemyths,aformsexualpleasure about desirethatIhaverejected:itisarealiza Pornography exactlyconformstothemyths Here isaquotationfromanessaybyRoger My interestheretoday, however, isnotinthe This bringsmetoanotherpartofthepopular to me. the selfistoexpressaliteral truth—so itseems tured oftheself.To say thatthisisanabuseof no realsubject,sincethereis nothingven There isnorealobject,butonly afantasy, and hold ofsexualdesireandcutsaway thedesire. has beensurgicallyexcised. Pornography takes from whichtheinterpersonalintentionality 10 , awide-rangingbookwhichcovers The SocialCostsof The SocialCosts - - - - disturbing viewofhumanidentity. Andgivenwhat far deeperthanmerelust.Itpresentsadeepand diate sexualgratification.Theproblemistherefore ally isallaboutyouandaloneyourimme of PsychologicalMan.Itsmessageissimple:itre commercial designedtoresonatewiththedesires which says“anythinggoes.” the participants. Andthatistoofferanethicofsex tive extraneoustothepersonalpleasurederivedby sexfromanymoralnarra relationships istodetach of theconsequences sexfrom ofthat:todetach divorces sexfromanyrealrelationship.Think (accessed July 11,2016). firstthings.com/blogs/firstthoughts/2015/08/were-all-sadists-now 11 Kindle locations2632–2636. Donna M.Hghes(Princeton:TheWitherspoon Institute,2010), Pornography: ACollectionofPapers the workofCharlesTaylor. more complicatingfactoratthispoint, drawing on sonhood. Somuch isclear. ButIwanttoaddone humanper broader changeinhow weunderstand narrow answer. Theyarepartofamuch longer and discrete problemsforwhichthereissomespecific, marriage ortransgenderismarenotisolatedand outline Ihaveofferedabove.Theissuesofgay ing with.Thatshouldseemobvious,giventhe not underestimatethepower ofwhatwearedeal So Where DoWe GoFrom Here? one: theMarquis DeSade. victor intheculturewarsisperhapsanunexpected sexual ethics.AsIhavenotedelsewhere,thereal hardwiring society forarepudiation oftraditional vanished. We might almostsaythatpornographyis man identityandwheresexualethicshaveallbut phy isasociety wheresexisdeemedcentraltohu no surprisethatasociety bastingitselfinpornogra form theneuralpathwaysofbrain,itissurely human physiology, particularlyitsabilitytotrans we now know abouttheimpactofpornographyon Carl R.Trueman, “We’re AllSadists Now,” http://www. In otherwords,pornographyistheultimate Scruton’s pornography point isimportant: In Taylor’s books bynotingthatweshould First, Iwanttostart The EthicsofAuthenticity 11 , ed.JamesR.Stoner,Jr., and ------and The Malaise of Modernity, he addresses the is- kind of large-scale resistance. For most, I suspect sue of narcissism, which we might well understand the alliance is not threatening because they are not as virtually synonymous with Psychological Man.12 worried about the policies it is promoting. But for Taylor points out that it is typical to dismiss narcis- those who dissent, the fear factor is significant. And sism as shallow, but he attempts to offer a more that is going to spill over into impacting members ethical account of it in order to understand the of our congregations who will be faced with de- passion with which it manifests itself. Take homo- mands in the workplace that collide head-on with sexuality, for example. Why is it that the recogni- their own personal morality and Christian beliefs. tion, the public, social recognition and acceptance So what are we to do? I want to suggest four of homosexuality, is so important to homosexuals? things. Taylor would argue that this is because there is First, we need to go about business as usual in an ethical dimension to it: the recognition of a the sense that we need to be obedient to our beliefs person’s identity is an important social imperative. about how God’s grace operates. Word, sacrament, This is because, however fluid and psychological and prayer should remain foundational. we care to make our identities, selves only exist in Second, we need to be better educated in a social setting, in relation to other selves. the field of ethics. I say this because as the gap Why do I raise this as a point? For this rea- between social practices and biblical moral- son: we need first and foremost to understand ity becomes larger, and the proponents of those that the language about community that is used social practices become more aggressive and more by homosexuals is not incidental. It points to the litigious, pastors are going to be called upon to importance of homosexuality to their identity. respond to questions from congregants where the The ideology of the New Left is powerful at the immediate biblical answer may not be obvious. political level, shaping public discourse, but at the Third, understand that times have changed local level the power of identity manifests itself not and that nothing can be taken for granted. You so much in a political cause but in the ethics of preach to your congregation for just forty-five community. We need to bear that in mind as we minutes once or twice a week. The television and consider our response. the computer screen preach to them for count- Second, we need to understand that political less hours from Monday to Saturday. With young discourse in the United States is forever changed. people in particular, that homosexuality is unbibli- Patrick Deneen noted with reference to the Indi- cal is not immediately obvious. That needs to be ana RFRA (Religious Freedom Restoration Act, borne in mind as we preach and as we teach. 1993) that something new had emerged in the way Fourth, remember the ethics of authentic- politics is being done: an alliance between socially ity. To object to homosexuality is in one sense liberal causes and big business.13 That is a power- the same as objecting to any other sin—adultery, ful, even overwhelming, combination which can greed, anger. Yet in another sense it is quite dif- intimidate and coerce even those whose personal ferent, for few if any think of their fundamental sexual ethics have not been transformed by popu- identity as being that of an adulterer, a greedy lar entertainment. When you throw into the mix person, or an angry man. Nobody talks of the the law courts, the entertainment industry, and “adulterer community” or “the greedy community” social media, it is hard to know how to mount any or “the angry community.” There is an ethical drive relative to homosexuality that grips the moral

imagination in a way that none of these others do Living Servant 12 Charles Taylor, The Ethics of Authenticity (Cambridge: Har- and therefore demands social legitimation. vard University Press, 1991); The Malaise of Modernity (Toronto: What is the practical implication of this? Well, House of Anansi, 1991). once again it is reminder to us not to underestimate 13 Patrick J. Deneen, “The Power Elite,” http://www.firstthings. com/article/2015/06/the-power-elite (accessed July 11, 2016). the human difficulty of reaching homosexuals for 37 38

Ordained Servant $ Volume 25 2016 George Orwellsaidinanothercontext:itismuch add toSaid’s thoughtsthisparaphraseofsomething ful thanacollisionofideologies.Indeed,Imight the situationisalwaysmorecomplicatedandhope because perpetualstreetfightingisnotanoption, where theyhavetomaketheir communities work to eachother,wheretheyspeak simple: atthelocallevel,wherepeoplelivenext “clash ofcivilizations” thesis.Said’s point was lectual EdwardSaidmadeofSamuel Huntington’s at thispoint ofacriticism thelateNewLeftintel cessfully atalocallevel.Ironically, Iamreminded also believethatthebattlecanbeprosecutedsuc remain lostforatleastagenerationormore.ButI that thebattleatnationallevelislostandwill the church. God andforfellow believersinthecommunity of trust intheproclaimedWord ofGodandalovefor who isthereforemarkedbyanumber ofrealities:a identityisinChristand one whosefundamental club. ButitistosaythatbeChristian of gracetosomekindnotionchurchassocial the replacement,orsubordination, ofthemeans communities markedbylove.Thisisnot a pleafor Testament callsthemtobe:communities, and that ourchurchesareprecisely whattheNew which now regardedherasatraitor. her careerandisolatedfromthecommunity, humanly speaking,inthatitimmediately wrecked of how herconversionreallydestroyedlife, ers. ThisisclearfromRosariaButterfield’s account making amuch greaterdemandonthemthanoth Christ. AswithMuslims,conversionisinasense orphan andthe sojourner—wemaynotbe able preaches, theone wholovesthewidow andthe reflects thecharacterof one aboutwhomshe fortheoutsider—indeed, asthechurch hospitality Word, yetmarkedinpracticeby opennessand make thechurchacommunity ofthepreached hope. Aswegoaboutourdaily business,aswe you are. his eyesandseenthathetooisahumanbeing as harder tohateamanwhenyouhavelookedinto And withthispoint Iconclude.believe Second, itisachallengetousmakesure Therein Ibelievemight lieourglimmerof - - - - Education oftheOrthodox PresbyterianChurch. Faithful Witness,” sponsoredbytheCommittee on Christian conference onJune 8,2016, entitled“Marriage,Sexuality, and 2 1 http://opc.org/os.html?article_id=567&issue_id=117. between amanandwoman. Mygoalinthis marriageasarelationship that Godestablished questions forchurchesholding thetraditional view sex couplestomarry. I by RandyBeck August-September 2016 Originally publishedelectronically in Law ForeignLiving under and asaprofessorofhistoricaltheologychurch Presbyterian Church (OPC),Ambler,Pennsylvania, Carl Trueman revolution. of PsychologicalManandhisReichian sexual ing ourcounter-offensivetothedominant culture build that localcontext,wemight beabletostart rebellion againsttheGodwelove.Andthere,in present, thatwedocareforthosewhoareinactive that wedonotfitthecaricaturesmedia onstrate tothosearoundusinourneighborhoods sitcoms andmovies.Butwewillbeabletodem to transformnationallegislationortheplotsof side, Pennsylvania. history atWestminster Theological Seminary,Glen This articleisbasedonanaddressgiven atthepre-assembly Court recognized aconstitutionalright of same- n Obergefell v. Hodges serves as pastor of Cornerstone servesaspastorofCornerstone 2 1 Thedecision hasraised (2015) theSupreme Ordained Servant

- - - essay is to highlight shifts in constitutional doctrine Amendment is the Equal Protection Clause, that paved the way for the Court’s decision, and which provides that no state shall deny any person to note some of the legal issues biblically-oriented “the equal protection of the laws.” The courts have churches and individuals may face as they seek understood this provision to require an unusually to follow Christ in a culture that views the world strong justification for certain classifications the through other lenses. My purpose is educational; government might want to draw. The easiest case I do not intend to offer legal advice. I want to is race, since the Fourteenth Amendment was provide information about how we’ve gotten to this adopted to protect the newly-freed slaves. When point in our legal history and highlight some of the government treats people differently based on possible implications moving forward. race, the courts have been very skeptical and have When I consider the church’s relationship demanded a really persuasive justification. The to the surrounding culture, I focus on Scripture more difficult question is what other distinctions describing believers as citizens of a heavenly city. between people are analogous to race and should Paul says “our citizenship is in heaven” (Phil. be viewed with similar skepticism. 3:20). Peter writes that we live “as sojourners and Let us begin with the Supreme Court’s deci- exiles” among the nations (1 Pet. 2:11–12). The sion in Griswold v. Connecticut (1964). Connecti- author of Hebrews brings those ideas together, not- cut had a criminal statute punishing “any person ing that our ancestors in the faith “acknowledged who uses any drug, medicinal article or instrument that they were strangers and exiles on the earth” for the purpose of preventing conception.” Indi- and that God “has prepared for them a city” (Heb. viduals connected with a family planning clinic 11:13–16). We are citizens of heaven living as so- were fined for counseling married couples about journers in this world. In some respects, we’re like contraceptive use. Justice Douglas’s opinion for Israelites residing in Babylon during the captivity. the Court found that the statute violated a consti- Just as Daniel and his friends studied the language tutional “right of privacy” that protected married and literature of the Babylonians, I want us to couples: understand how the Supreme Court reached its We deal with a right of privacy older than the decision about same-sex marriage so we can think Bill of Rights—older than our political parties, wisely about the ramifications. older than our school system. Marriage is a Modern constitutional doctrine concern- coming together for better or for worse, hope- ing regulation of marriage and sexuality derives fully enduring, and intimate to the degree of from two clauses of the post-Civil War Fourteenth being sacred. Amendment. The Due Process Clause provides that no state can “deprive any person of life, liberty In a series of later decisions, the Supreme or property, without due process of law.” The Court struck down laws deemed to intrude on fun- Supreme Court has concluded that some liberties damental marriage rights. For instance, in Loving protected by the clause—including marriage—are v. Virginia (1967), the Court invalidated a Virginia sufficiently important to be deemed “fundamen- law forbidding interracial marriage. tal.” Fundamental liberties are so significant The Court’s understanding of the right of that the government needs an unusually strong privacy evolved in subsequent cases. Griswold had justification to interfere with them. This theory of relied heavily on the importance of the marital the Due Process Clause has been controversial, relationship, but later cases extended the right raising questions about whether courts should in ways that viewed marriage as non-essential. In Living Servant decide which liberties are most important and Eisenstadt v. Baird (1972), for example, the Court what methods they should use for identifying such rejected a Massachusetts law forbidding contracep- fundamental rights. tive distribution to unmarried persons. The Court The other relevant provision of the Fourteenth had to explain why Griswold applied in a case that

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Ordained Servant $ Volume 25 2016 the historicalpracticeofcriminalizing sodomy in couldcontinueThe Courtlaterdecided thatstates appeal didfederalquestion. notraiseasubstantial (1971), theCourtsummarilyconcludedthat tional righttosame-sexmarriage, such claims.Inthefirstcaseclaiming aconstitu same-sex relationships.TheCourtinitially resisted recognize heightened constitutionalprotectionfor tion, peoplewonderedwhethertheCourtwould rights protectedbydueprocessandequal protec Wade the Courtrecognized arighttoabortionin stadt decisions withoutgovernmentinvolvement. “privacy” now meanttheabilitytomakeimportant bedroom.In lar space—themarital Griswold meaning fortheword.The“privacy”atissuein “privacy,” noticethatitsubstitutedadifferent aboutarightof While theCourtstilltalked did notinvolvemarriage: illuminates the changeinCourt’s thinking: nation. Onepassagefromthe majorityopinion local laws protectinghomosexuals againstdiscrimi tutional amendmentthatpreventedenactmentof consti (1996), whentheCourtstruckdown astate v.Bowers Hardwick As theCourtexpandedconstitutional to bearorbegetachild. affectingapersonasthedecision whether tally intrusionintomatterssofundamen mental or single,tobefreefromunwarrantedgovern thing, itistherightofindividual, married makeup. Iftherightofprivacymeansany with aseparateintellectualandemotional but anassociation oftwoindividuals, each dent entity, withamind andheartofitsown, ship. Yet coupleisnotanindepen themarital in question relation inheredinthemarital It istruethat,in amendment seems inexplicablebyanything tinuous withthe reasonsofferedforitthatthe [The amendment’s] sheerbreadth issodiscon The tidebegantoturnin was relieduponthefollowing yearwhen (1973). wasthatofamarriedcoupleinparticu (1986). Griswold, Romer v. Evans therightofprivacy Baker v. Nelson Eisenstadt Roe v. Eisen

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------second point worthhighlightingisthattheCourt at baseanirrationaldislike ofhomosexuals.The to legalprotectionforhomosexualrightsreflects it draws uponapopularnarrativethatopposition agreed withthatassessment,it’s because important ity—toward homosexuals.Whilethedissent dis could onlybeexplainedbyanimus—i.e., animos its prohibitionofanti-discrimination laws thatit majority believedtheamendmentwassobroadin Notice twothingsaboutthispassage.First,the analogous to in NewYork. Thedecision employedreasoning government torecognize amarriagedeemedvalid dealing withfederallaw, requiring thefederal preme CourtinvalidatedtheportionofDOMA that violateditspublicpolicy. deny recognition toamarriagefromanother state federal lawcould andanotherprovidedthatastate adopted thetraditional definition ofmarriagefor by PresidentBillClinton.OnesectionofDOMA Act (DOMA),enactedin1996andsignedintolaw calledtheDefenseofMarriage of afederalstatute lawseffects ofthosestate werelocalizedbecause like “civil unions” or“domesticpartnerships.” The or toaffordlegalrecognition underotherlabels, begantorecognize same-sexmarriages, of states Intheyearsafter omy statute. v.Bowers Hardwick rence v. Texas minority group. people allowed themtobeperceived asakind of The focusonhomosexualsasadistinct classof ing ongroupcharacteristicsandissuesofidentity. that anyonemight engagein,butisinsteadfocus no longerthinkingprimarilyintermsofbehaviors here viewshomosexualsasa“class.” TheCourtis interests. a rationalrelationshiptolegitimatestate but animus toward theclassitaffects;lacks applicable tothe Federal Government. The due processand equal protectionprinciples seeks toprotect. Bydoing soitviolatesbasic DOMA seekstoinjurethevery classNewYork In A particularlysignificant rulingcamein Windsor v. UnitedStates Romer (2003),whentheCourtoverruled andinvalidatedaTexas sod : Lawrence (2012),theSu anumber Law ------Constitution’s guarantee of equality “must at It’s worth spending some time thinking about ways the very least mean that a bare congressional same-sex marriage rights could raise legal ques- desire to harm a politically unpopular group tions for traditional religious communities. cannot” justify disparate treatment of that One question that has received a fair amount group. of attention is whether a church or pastor can be legally compelled to perform a same-sex wed- Windsor suggested that a majority of the Court ding or to admit members married contrary to the was moving toward recognition of a constitu- beliefs of that religious tradition. This is an issue tional right to marry for same-sex couples, a point on which—at least at this point—there seems to ultimately reached in Obergefell v. Hodges (2015). be widespread agreement. The Supreme Court The Obergefell Court concluded that refusing to has interpreted the Religion Clauses of the First recognize same-sex marriage violates the liberty to Amendment to prevent government interference marry protected by the Due Process Clause and with a church’s determination of doctrine, selec- the equal treatment required by the Equal Protec- tion of ministers, and internal government and tion Clause. discipline. Most people involved in this issue agree Obergefell was a 5–4 decision, and each dis- that the Religion Clauses protect a church or senting Justice authored a separate opinion. For pastor against compulsion to violate sincerely held the most part, the dissenters argued that the Court religious beliefs in these contexts. should leave the issue of recognizing same-sex Considerable protection also exists in this relationships to resolution by the political process country for freedom of religious speech, though in each state. Chief Justice John Roberts predicted not complete protection. In many situations, those that the decision would generate future conflicts with religious objections to same-sex marriage in connection with religious organizations that for should be able to voice their opinions without fear- theological reasons embrace a traditional under- ing the reaction of the government. Of course, the standing of marriage: First Amendment does not protect a person against The majority graciously suggests that religious private reactions. Someone who speaks out on believers may continue to “advocate” and this issue might experience consequences in the “teach” their views of marriage. The First workplace or in other non-governmental settings. Amendment guarantees, however, the free- Even in cases where the First Amendment does dom to “exercise” religion. Ominously, that is apply, there will be difficult cases at the margins. not a word the majority uses. For instance, there may be tough cases concerning Hard questions arise when people of faith free speech rights of government employees. exercise religion in ways that may be seen to While there are reasonably strong protections conflict with the new right to same-sex mar- for churches and in some contexts for religious riage—when, for example, a religious college speakers, the law gets a good bit more complicated provides married student housing only to and less protective when the government regulates opposite-sex married couples, or a religious conduct. The baseline rule is that the govern- adoption agency declines to place children ment can regulate religiously motivated conduct with same-sex married couples. Indeed, the through general laws that do not target religious Solicitor General candidly acknowledged that believers. In Employment Division v. Smith (1990), the tax exemptions of some religious institu- the Court decided that Oregon could enforce a law

tions would be in question if they opposed against peyote use and did not have to grant an ex- Living Servant same-sex marriage. There is little doubt that emption for members of a Native American church these and similar questions will soon be before to use peyote in a religious ceremony. Based this Court. on Smith, the Free Exercise Clause of the First Amendment would not prevent the government

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Ordained Servant $ Volume 25 2016 RFRAs willprotectbelieversfromlaws requiring constitutions. ofstate rules throughlegislationorinterpretation adoptedcomparable a 97–3vote.Manystates unanimously intheHouseandSenate by Obamacare contraceptivemandate.RFRApassed Lobby andtheLittleSistersofPoor againstthe ute theSupremeCourtappliedtoprotectHobby compelling governmentinterest.Thiswasthestat burden istheleastrestrictivemeansoffurtheringa religion, anexemptionmust begrantedunlessthe burdensaperson’sment substantially exercise of tion Act(1993)(RFRA),ifthefederalgovern freedom. UndertheReligiousFreedom Restora tion designedtoenhanceprotectionforreligious the timeandresultedinbipartisanfederallegisla nesses. religious schools,charitiesorwedding-related busi like employeebenefitsorprovisionofservicesby envision potentiallegalconflictsarisinginareas Smith claims basedonfreeexercise ofreligion.Under ing racial discrimination thatoverrodetheschool’s government hadacompellinginterestineradicat v. UnitedStates gious grounds.Inthatcase, a schoolthatprohibitedinterracial datingonreli of status allowed theIRStorevoketax-exempt Roberts’s Smith would violatetheir religiousbeliefs.Evenbefore ination laws againstthosewhoclaimcompliance from enforcing generallyapplicableanti-discrim a long-timecustomer. from providing flowers for the same-sexwedding of claimed hersincerereligious beliefspreventedher RFRA-like principles did notprotectafloristwho For aWashington courtruledthat instance, state would necessarilyshieldbelievers inallcontexts. versial. Further,itisnotclear RFRAprinciples consensus havenow becomepoliticallycontro principles thatwereoncethesubjectof bipartisan However, after conduct intensionwiththeir religious beliefs. Some religious freedom advocates hope state Some religiousfreedomadvocateshopestate The ’s no-exemptionprinciple onecaneasily , inadecision alludedtoinChiefJustice Smith Obergefell decision wasveryunpopularat Obergefell (1983),theCourtfoundthat dissent, theSupremeCourt , religiousfreedom Bob Jones University ------political minefields, suchasthe question inLuke pay attentiontohow Jesusnavigatedtreacherous dangerous thanthoseweface.We shouldtherefore cal divisions inJesus’sandmore daywerestarker among thosewholivearoundus. whatitmeanstowalkwisely how weunderstand our unchurchedneighbors. Thatshouldinfluence teract differently withmembersofthechurchthan thians 5seemtoteachclearlythatweshouldin through theseissues.First,passageslike1 Corin Testament passagesthatseemrelevantaswesort than advice,butletmeclosewithsomeNew University ofGeorgiaSchoolUniversity ofLaw. ChairofConstitutionalLawatthe O. Marshall in AmericaandaprofessortheJustice Thomas Randy Beck some ofthestereotypesdrivingculturewars. in faithfulyetsurprisingwaysthatundermine but shouldthinkdeeplyabouthow wecanrespond the secularculturetodefineavailableoptions, us nottobetoopredictable.We shouldnotallow adversaries forcehimintotheir trap.Jesusteaches stead reframestheissue,refusingtolethispolitical undermine hiscredibility withdevoutJews.Hein but healsoneveruttersthesoundbitethatwill justify denouncing himtotheRomanauthorities, is asked.Heneveruttersthesoundbitethatwill that Jesusneverdirectly answersthequestion he toCaesar. It’s20 ofwhethertopaytaxes interesting Second, it’s worthrecallingthatthepoliti I wantthisessaytobelongeroninformation is anelderinthePresbyterianChurch - - - - 2. If the church is silent about biblical sexual- Ministry to Those with ity, sexual sin, and repentance, and the fact that it is common for those in the church to struggle Same-Sex Attraction sexually, it misses an opportunity to address one of the chief ways in which church members and their and Gender Confusion families fall into idolatry and unbelief. There is not Originally published electronically in Ordained Servant a member of a Reformed church anywhere in the 1 August-September 2016 Western world who is not bombarded daily with sexualized images and enticements to sexual sin. by Timothy J. Geiger Our members—particularly those under the age of thirty—are developing worldviews regarding sex, ne might assume that there is no subject too sexuality, and gender that are radically at odds with Ocontroversial to discuss in the twenty-first Scripture. We must speak the truth in love into century.2 Social mores have fallen right and left the often-silent spiritual battle being waged in the over the previous three decades, to the extent that hearts of our members. nothing seems shocking anymore. 3. Sin of a sexual nature is already part of Yet there are two topics that may seem too the church. It should no longer be the priority of tender to touch, particularly in the Reformed church officers and leaders to build a high wall church: sex and gender confusion. The reasons for to keep sin out of the church. It is already here, this are many and diverse, and the purpose of this and has been here for longer than we think.3 We article is not to debate them. As a pastor, and as must actively call our members stuck in patterns of the leader of a parachurch ministry that interacts secret sexual sin to walk in faith and repentance. with thousands of sexually struggling and confused We, as their leaders and brothers and sisters, have Christians annually, I make a singular appeal: we a covenantal obligation and privilege to do so.4 I in the Reformed church must talk about sexual sin should note that the object of this holy ministry and sexual struggles among the members of our of discipleship is to restore the brother or sister to churches. God and to the church. Here are three simple reasons why leaders must address same-sex attraction and gender confu- Common Obstacles for Sexual Strugglers sion, in particular: in the Church 1. Scripture plainly tells us that temptation to Sean5 sat in my office, visibly shaken. As he sin of a sexual nature is a common temptation— told me the story of his thirty-year struggle with whether that particular temptation is to sin of a same-sex attraction and secret homosexual behav- heterosexual, homosexual, or transgender nature. ior, he didn’t once look up from the floor. With Not every Christian will experience temptation to his wife’s discovery of his sin last week, Sean sat all possible types of sexual sin, but every Christian convinced that his marriage, family, career, and will experience temptation to at least one of them. reputation were all lost. One citation that illustrates this point is 1 Corin- Sean had been a deacon and an active mem- thians 10:13: “No temptation has overtaken you ber of his church for years. So, I asked him why he that is not common to man.”

3 Numerous citations in Scripture humbly remind us that sin of Living Servant 1 http://opc.org/os.html?article_id=568&issue_id=117. a sexual nature, including homosexual behavior and gender-con- fused behavior, was a major problem among both Old Testament 2 This article is based on an address given at the pre-assembly and New Testament believers. conference on June 8, 2016, entitled “Marriage, Sexuality, and Faithful Witness,” sponsored by the Committee on Christian 4 See Galatians 6:1–2; 1 Thessalonians 5:11, 14. Education of the Orthodox Presbyterian Church. 5 Not his real name. 43 44

Ordained Servant $ Volume 25 2016 man.” Theopinions ofothersaredisproportion struggle. gler’s façade,oftencraftedtomasktheunderlying thestrug trol andtheabilitytocarefullymaintain many, exposureofthesinequates toalossofcon feature inthelivesofsecretsexualstrugglers.To separated fromGod. of guiltthatleadsthestrugglertofeelhopelessly sinful acts,butapervasive,overwhelming sense so greatlythattheyhavenomeansofredemption. Strugglers generallybelievethattheyhavesinned shame isdistorted, disproportionate, andcrippling. that oftenparalyzesexualstrugglersinthechurch: aswidepossible. and repentance them, therebymakingthegatewaytoconfession aware ofthesefearsinordertopubliclyminimize tute reality. Pastors andotherleadersneedtobe attraction orgenderconfusion,thesefearsconsti to theChristianearnestlystrugglingwithsame-sex are valid;others,irrational.Regardlessofthefacts, But whatwasSeanafraid cent ofpeoplegivewhenaskedthatsamequestion. matter offact,it’s theresponsethatroughly90per “I wasafraid.” of pastoralandcounselingresources. all, hewasamemberoflargechurchwithplenty never askedanyoneinhischurchforhelp.After Cor. 5:17; Gal.2:20). and consistentlythat one’s trueidentitycomesfromGodalone (2 ers maycombatthis fearistoteach,preachandcounsel strongly “You’re worthless,” or,“You’re a fraud.” One waypastors and lead tobeing told, through thejudgmentofanotheristantamount of identity. To havethatcarefullyconstructedidentity challenged 6 another Consequently, thepotentialtobejudgedby formanysecretsexualstrugglers. ately important The fearofjudgmentislinkeddirectly tothestruggler’s sense 4. Fear ofjudgment. 3. Fear ofexposure. 2. Guilt. 1. Shame. Here isalistoftwelvecommonsourcesfear The samethingsthatmanypeoplefear. Some “I wasafraid”hardlytookmebysurprise.Asa The answercameafteramomentofthought: 5. Cultureofdeceptionandself-deception. 6 istoogreatarisktotake. Guiltnotsomuch overspecific Not allshameisbad,butthis Controlisasignificant Alsoknown as“fearof of ? ------with sinofasexualnature.” than others,andifdifferent, thentheyarealone. the already-presentfeelingthattheyaredifferent church struggleswiththeseissues. der strugglersoftenperceive thatnooneelseinthe the churchstruggleslikethis.” at themselves,tojustifytheir behavior. of thestruggle(orextentstruggle),and ties aimedbothatothers—tokeepthemunaware an intensiveseriesofliesandotherdeceitful activi struggle secretforyears,perhapsdecades,through Secret sexualstrugglershavegenerallykepttheir worse inGod’s eyesthan anyotherkindofsin. Scripture indicating that sinofasexualnatureisforensically particular pastoral challenges.However, there isnothingin specific violencetoGod’s covenant ofgrace.Thisdoespresent ent consequences fortheindividual andthechurch, asitdoes this point. Sufficeittosaythatsinofasexualnaturehas differ 9 sins, foratime,andcontinue therein.” thatitispossibleforChristiansto“fallintogrievous 17.3 states the churchwhorefusedtorepentof sexualsin(12:21).WCF grave warning near theendofletterthatthereweresomein the churchofGod…withallsaints,” 1:1)butlamented with 8 on 07/02/2016). Burke, postedonabcnews.go.com08/15/2015andaccessed ( abouttwo-tenthsofonepercent ofthepopulation United States: there areapproximately700,000transgenderindividuals inthe attraction. However, oneestimatecited byABCNewswasthat generally more“closeted”thanthoseexperiencing same-sex gender dysphoria(theclinical nameforgenderconfusion)are exist tomyknowledge, primarilybecausepersonsexperiencing Scientifically reliableestimates oftransgenderindividuals don’t inAdolescents,”entation same-sex attraction(G.Remafedi, “DemographyofSexualOri as 11%ofadolescentsandyoungadultsstrugglewithsignificant 7 thians 6:18. of1Corin and shame,and/oramisinterpretation drawn either fromtheexperienceofpersonal guilt other typesofsin. sexual sin,andgenderconfusionareworse than serious, evenlife-dominating sinpatterns. that onemarkofgenuine faithistheabsenceof be anauthenticChristian,inferring(incorrectly) der struggleroftenbelievesthatheorshemaynot 7 QuestionsAnsweredaboutTransgender People, The limits ofthisarticledonotpermit afulldiscussion of The apostlePaul authored2Corinthiansto Christians(“To In fact,theyarenotalone.Studies haveshown thatasmany 7. Saying,“RealChristiansdon’t struggle 6. Saying,“I’mtheonlyone.Nooneelsein 8. Believingthatsame-sexattraction,homo 9 This conclusionisgenerally Pediatrics, 89(4) The same-sexorgen (April, 1992):714–721). Same-sex andgen 7 Thisreinforces MaryKathryn 8 ------9. Fear of church discipline. There may be will only lead to a recurrence of those symptoms— the fear that confession of sin will automatically or ones that are even more troubling. lead to the exercise of discipline in the church, Scripture indicates that the cause of sinful which the struggler anticipates will be shaming. behavior—the “sin behind the sin,” if you will—is 10. Prior, unsuccessful attempts at change. idolatry. In Luke 6:43–45, Jesus tells us that it Those struggling with same-sex attraction or shouldn’t surprise us when we see sinful behavior gender confusion often report the onset of their in the lives of others; it is merely the overflow of attraction and/or struggle at around age eleven. that which controls their heart. So, the average forty-year-old adult who struggles Seeing idolatry as the primary problem to be will have been battling this temptation and sin addressed pastorally doesn’t excuse the sinfulness, (unsuccessfully) for nearly thirty years. That long or the consequences of outward sinful behavior. It of a struggle will often prove disheartening and will does, however, give pastors, leaders, and strugglers make the struggler less liable to attempt to walk in a “root” sin to focus on, rather than only dealing repentance again. with the superficial manifestations of that sin. After 11. A functional misunderstanding of grace. all, if you merely pull off the part of the weed you Many secret strugglers will not understand the see above ground, the weed will grow back—and nature or extent of God’s grace. Because of their quickly. But if you pull out the root, the leaves and own “track record” in pleasing the Lord, they gen- fruit come along with it—and it will not return. erally perceive that God’s grace both to save and to What are some of the underlying idols that refrain from sin operates differently for them than lead to sinful behavior of a sexual nature? They are it does for others. common idols, and in and of themselves, in their 12. Misunderstanding the real problem. proper context, they are generally good desires. Virtually all sexual strugglers view their problem as Good desires that, in our sinful seeking for self- being behavioral in nature. In reality, the behavior importance and self-worship, become disordered. is merely the fruit of the real problem, which is To quote Tim Keller,11 the otherwise good desire idolatry, located in the heart.10 becomes for us an ultimate desire, which must Hopefully as you’ve read through this list of be satisfied, no matter the cost. That is when the common obstacles to sexual strugglers coming for- desire becomes an idol. ward for help, you’ve begun to think of some ways Some of these common idols are: love, a to circumvent these obstacles in your own church. positive self-image, affirmation, affection, security, I’ll share a few concrete ways to break down these freedom from pain or suffering, control, comfort, barriers later in this article. You may find others on being understood, and intimacy. Sin of a sexual our website at harvestusa.org. nature can give a plausible counterfeit that these desires are being satisfied (albeit in ungodly ways). What Is the Real Problem? To the extent they are truly idols for us, we make To begin to help someone is to understand the excuses to justify our need, and therefore, our nature of their struggle. And to do that, we need to behavior. move past the superficial manifestations of sinful behavior in one’s life. Steps You Can Take to Help Sexual Treating sin is a bit like treating an illness. Strugglers While there are times you treat symptoms, a doctor Each one of the following measures is only will generally treat the underlying cause of those effective to the extent that it takes place within the Living Servant symptoms. To refuse to treat the underlying cause

11 Timothy Keller, Counterfeit Gods: The Empty Promises of Money, Sex, and Power, and the Only Hope That Matters (Lon- 10 Matthew 15:18–20; Luke 6:43–45. don: Penguin, 2009), ix. 45 46

Ordained Servant $ Volume 25 2016 struggler: withasexual of practicing proactiveaccountability sin”). Herearesomequestions toaskinthecourse feeling andwhereI’mmakingroominmylifefor to headoffsininthefirstplace(“ThisiswhatI’m supposed tobe reactive innature(“ThisiswhatI’vedone”);it ability specific desirescryouttobesatisfied. to seeJesusasstrongandablehelpwhenthose idols, andthenworkthroughparticularstrategies hisorhermajor Help thestrugglertounderstand for meintheparticularareaswhichIstruggle?” death, resurrection,andreign ofJesusChristmake with thequestion: “Whatdifference doesthelife, liever experiential realityofthosefacts inthelifeofbe tionship notmerelyonknowing with discipleship. Focus inyourdiscipleship rela deal withisidolatry, thentherealplacetobeginis walk inrepentance. glers tocomeintothelight,andthenhelpthem your churchbothtoencouragesecretsexualstrug church. relationship withanotherbrotherorsisterinthe through themedium ofreal,authentic,life-on-life member ofthechurch.Thatgoalisreachedonly to becomeamorefully-engaged,fullyfunctional ministry must bereconciliation: leading thesinner with someoneelseinthechurch.Thegoalofthis context ofanauthenticrelationshipwithyouor ship explainedinTitus 2:2–6. leaders andmentors. Thisfollows thebiblicalmodelfor disciple leaders andmentors, andthatfemalestrugglersworkwith female 12 in cuttingoffthemeanstosin inmylifetoday? in mylifeforsintoday? heart, thoughts,anddesirestoday?

We encourage thatmalesexualstrugglersworkwith a. Whataretheidolsthatcontrollingmy 2. Modelandexpect 1. Focus ondiscipleship. in Here areconcreteactionstepsyoucantake d. Inwhatparticularwaysam Iconsciously c. InwhatparticularwaysdoIneedtobesevere b. InwhatparticularwaysamImakingroom . Inotherwords,helpthestrugglertowrestle . 12 Accountability isn’tsupposedtobepurely Accountability proactive , andassuch,itismeant proactive account Iftherealissueto facts , butonthe - - - - - repentance. is asafeplaceforpeopletobebrokenandseek church) forhelp.Communicate thatyourchurch come forwardtoyou(orspecific othersinthe ments, andpersonalconversationsforpeopleto privately inyourpreaching,teaching,announce publiclyand earlier. Makerepeatedinvitations help. church’s sexualstrugglerstocomeforward for help inmystruggleagainstsintoday? submit myselftotheordinary meansofgrace denying thesovereignty ofGodovermylifetoday? private andpublic worship. confession ofsin,fellowship, accountability,participation in but isnotlimited to:reading andmeditating onScripture,prayer, 13 ongoing support andencouragementforthem. ing foryourmentors/disciples andthenprovide ship relationships.Beforedoing so,provide train with youngerwomen( men withyoungerandmorematurewomen ships inyour church. when you’re inclosefellowships withothers. more difficult toremainisolatedandinsecretsin elder oranothertrusted,matureleader. It’s much one isunderthecareandwithinviewofan thatevery but makeitachurch-wideexpectation groups, men’s orwomen’s groups,orcellgroups— group fellowship. that everyoneisinvolvedinsomesortofsmall glers. in ongoing relationship(discipleship) withstrug behavior) andshouldequip yourleaderstoengage moreaboutidolsthan at aheartlevel(i.e.,talking should equip yourleaderstoengagewithstrugglers org forspecific suggestions.Anyresourcesyouuse usatharvestusa. that arehelpful;youcancontact ers tohelp. women leaders,andothernon-ordainedlead

The term“ordinary meansofgrace”asusedhereincludes, 3. Make repeated invitations foryour 3. Makerepeatedinvitations e. InwhatparticularwaysamIrefusingto 7. Offeraconfidential ministry forsexual 6. Intentionallycreatediscipleship relation inyourchurch 5. Makeitanexpectation 4. Offertraining toyourchurchofficers, Keep in mind all of the obstacles mentioned Keep inmind alloftheobstacles There areanynumber ofresources Thismight includehome Matchupmoremature vis a Titus 2)for disciple 13 for ------strugglers in your church. Not an addictions ministry or a twelve-step program, but a facilitated, Exercising Wisdom peer-support group with a focus on life-on-life discipleship.14 about “All Things” 8. Pray. Pray yourself, and ask a group of men Originally published electronically in Ordained Servant and women in your church to gather together to November 20161 pray on a regular basis that the Lord would bring forward members and attenders caught in secret by Andy Wilson sexual sin—and that when they do come forward, you and the rest of the church would be ready and hen I point out the problems inherent in able to help. Wattempting to make the gospel appear cul- 9. Be patient. A struggle with same-sex at- turally relevant, I am frequently met with this re- traction or with gender confusion generally has a sponse: “But doesn’t the Bible tell us that we need long, complex, and painful history. It is not easily to be ‘all things to all people’?” This is a reference overcome. Temptation, and actual struggles with to a statement that Paul makes in 1 Corinthians that temptation, may never go away completely. 9:22, a verse that is extremely popular among Even if they do, it will likely take a long time. So, contemporary Evangelicals. In fact, it is so popular be patient with the sinner, as Paul exhorts us in 1 that it could be seen as a sort of “theme verse” for Thessalonians 5:11. And, restore him or her gently, American Evangelicalism. Unfortunately, it is a as Paul exhorts in Galatians 6:1. verse that tends to be misunderstood and misap- As you are no doubt aware, this is a complex plied, resulting in cultural accommodation instead and long-duration issue for the church to handle. of faithful witness. Yet we must handle it, since one of the chief Over the past few decades, theologian David objectives of the church is “to equip the saints for Wells has been one of the most astute critics of the work of ministry, for building up the body of contemporary Evangelicalism’s accommodationist Christ, until we all attain to the unity of the faith impulses. In one of his books, he makes the fol- and of the knowledge of the Son of God, to [matu- lowing observation about the way in which many rity]” (Eph. 4:12–13). Evangelicals relate to our culture’s spirituality of There are many resources available to you for self-realization and self-discovery, a spirituality that help in this task, Harvest USA among them. But has its roots in ancient paganism: the church’s chief resource is the Holy Spirit, who works to sanctify his people and to give them the Those who see only the contemporaneity of grace and wisdom necessary for discipleship. Ask this spirituality—and who, typically, yearn to for that grace and wisdom from him. He will not be seen as being contemporary—usually make withhold it from you. tactical maneuvers to win a hearing for their Christian views; those who see its underlying Timothy J. Geiger is a minister in the Presbyterian worldview will not. Inevitably, those enamored Church in America and is president of Harvest USA, by its contemporaneity will find that with each a ministry that has worked since 1983 to help sexual new tactical repositioning they are drawn ir- strugglers to walk in repentance, and to equip the resistibly into the vortex of what they think is church to help its members who struggle sexually. merely contemporary but what, in actual fact, also has the power to contaminate their faith. Servant Living Servant What they should be doing is thinking strategi-

14 Harvest USA can help your church, no matter how large or cally, not tactically. To do so is to begin to see small, start an intentional ministry to function as an outworking of your ordinary pastoral oversight. Contact us at harvestusa.org to find out how. 1 http://opc.org/os.html?article_id=579&issue_id=119. 47 48

Ordained Servant $ Volume 25 2016 that arebeing communicated byspecific formsof causing Christianstofaillistenthemessages uncritical posturetowards thesurrounding culture, subtle andnot-so-subtleways.Italsocultivatesan than contextualizethegospel.Itchangesit,bothin that theworldvalues.Suchamovedoesfarmore Christianity canbemadetoconformthethings focus ofmuch ministry today isuponshowing how sound teachingthatissetforthinGod’s Word, the man soulneedstobeconformedthepatternof the gospel.Insteadoftellingpeoplethathu the youngandhip)inordertoreachthemwith and styleofaparticulargrouppeople(typically tomeanthatweshouldemploythetastes taken needs tomeet.Asaresult,1Corinthians9:22is ofrelevancethat thegospel mine thestandard gelicals) oftenallow thebroaderculturetodeter gospel, Evangelicals(including ReformedEvan Motivated byadesiretoreachpeoplewiththe ern World 2 things arehelpful.‘All arelawful,’ butnot the sameletter:“‘Allthingsare lawful,’ butnotall an assertionthathemakesin thenextchapterof Corinthians 9,needstobeheld intensionwith about becoming “allthingstoallpeople,” in1 this problembyconsideringhow Paul’s statement cultural expression.InthisarticleIwillexplore David F. Wells, live bybothtruthandlove. blur truthortosubstituteforitbutsought apostolic teaching.Theydid notallow loveto alternative viewoflifewhichwasrootedinthe withanadmirable tenacityers maintained the Despite thefewwhowobbled,mostofitslead great lessonslearnedfromtheearlyChurch. truth inlove’(Eph.4:15).Thisisoneofthe of acognitive kindwhichholdsforth‘the behavioral kindwhichislackinginlovebut notofa confrontation for butconfrontation: are inplay,thatiscalled itisnotadaptation tered rival andhabitstherearealsoencoun styles, tastes, thatbeneathmanycontemporary understand how ancient thisspiritualityactuallyisandto (GrandRapids:Eerdmans, 2005),155–56. Above AllEarthly Pow’rs: ChristinaPostmod worldviews . Whenrivalworldviews 2 ------words ofJ.V. Fesko: bring thegospeltobothJewsandGentiles.In of foodthatheeats)tobeabarrierasseeks matters ofspiritualindifference (suchasthekind Corinthians 9:22isthathenotwillingtoallow “All ThingstoAllPeople” all thingsbuildup”(1Cor. 10:23). 2012), 121. ontheNew Testamenttary (Powder Springs,GA:Tolle Lege, 3 this becausehehadto,but hedid not nial law when hewasaroundJews.Hedid notdo tions, hisgeneralpracticewas tokeeptheceremo obligated toabidebythelaw’s ceremonial regula Jesus hadfulfilledthem.While Paul wasnolonger aspects ofthelaw werenolongerineffectbecause unnecessary offensetopeople. indifferent tothegospelinorderavoid giving he waswillingtobeflexibleonmattersthatwere inhispreachingofthegospel.But switch tactics was nocompromiser. He did notusebait-and- ofthetruth”(2Cor. 4:2).Paul“the openstatement withGod’stamper word,” andwascommitted to handed ways,” refused“topracticecunning orto elsewhere thathe“renounceddisgraceful, under case, Paul wouldbecontradicting hisstatements to winahearingforthegospel.Ifthatwere does notmeanthathewaswillingtodoanything compared towhenhewasaroundGentiles.This emonial laws differently whenhewasaroundJews Corinthians 9isthathehandledtheJewishcer The specific examplethat Paul hasin mind in1 J. V. Fesko, This way, theycouldfocusonthegospelrath people aroundhimsoasnottooffendthem. his dietofthe anddress)totheexpectations Paul waswillingtoadaptexternalthings(e.g., The generalprinciple thatPaul setsforthin1 Paul knewthattheceremonial andcivil of foodheate. out,notwhattype allowed thegospeltostand and Gentileconcernsinothers,theapostle of Jewishdietarysensitivitiesinsomecontexts er thanaperceived offense.Bybeing mindful Galatians 3 , LectioContinua Expository Commen ------want Jews to dismiss him as someone who disre- “Not All Things Are Helpful” garded God’s law. As he explains, “To those under It is interesting that Paul made the opposite the law I became as one under the law (though decision about circumcision when he brought not being myself under the law) that I might win Titus with him to Jerusalem (Gal. 2:3). Paul those under the law”(1 Cor. 9:20). On the other refused to have Titus circumcised because the hand, Paul did not concern himself with keeping false brothers mentioned in Galatians 2:4 wanted the ceremonial law when he was around Gentiles. to replace the freedom of the gospel with slavery He says, “To those outside the law I became as one to the law. While circumcision itself was a matter outside the law (not being outside the law of God of indifference, the circumstances in this situation but under the law of Christ) that I might win those made it a threat to the gospel. The false brothers outside the law”(1 Cor. 9:21). For Paul, becoming were saying that a person cannot be right with God “all things to all people” meant not allowing mat- without being circumcised. Were it not for these ters of indifference to be a barrier as he attempted men, Paul might have been willing to have Titus to communicate the gospel to people. circumcised. As Calvin explains, it was as if Paul We see a good example of how Paul put this said, “I would have been prepared to circumcise principle into practice in Acts 16:3, where Luke Titus if higher matters had not been involved.”4 says that Paul had Timothy circumcised before But because the gospel was at stake in this situa- taking him with him on his second missionary tion, Paul would not yield. journey. Paul did this even though he knew that This relates to 1 Corinthians 10:23, where circumcision was a matter of indifference at this Paul explains that having the freedom to do some- point in redemptive history. Timothy was raised thing does not mean that it is always the right thing as a Jew by his devout mother, but because his to do: “‘All things are lawful,’ but not all things are father was a Greek he had never been circumcised. helpful. ‘All things are lawful,’ but not all things Paul knew that having an uncircumcised Jew in build up.” In saying, “all things are lawful,” Paul his party would be a source of offense to the Jews is not promoting antinomianism but is quoting a among whom he intended to preach. While it was saying that had become popular among the Corin- not necessary for Timothy to be circumcised as thian Christians, who were abusing the concept of far as his salvation was concerned, it did remove Christian freedom. While Paul grants that there a stumbling block that potential Jewish converts are matters in life that are not governed by explicit might have had with Paul’s ministry. laws from God, he is also careful to point out that The basic principle being expressed in 1 this does not mean that Christians should do what- Corinthians 9:22 is that when we are communicat- ever they want in these areas. ing the gospel to people, we should try to remove To understand 1 Corinthians 10:23, we need all of the potential stumbling blocks that we can to remember that this verse appears in a context in without compromising the gospel message itself. which Paul says that Christians should always flee For example, if you are talking to someone who from the idolatrous practices of their surrounding has liberal political views, you need to be able culture. In the preceding paragraph he says, “Flee to distinguish between issues to which the Bible from idolatry.… [W]hat pagans sacrifice they offer clearly speaks (e.g., the immorality of abortion) to demons and not to God. I do not want you to and issues for which there is no clear “Christian” be participants with demons. You cannot drink position (e.g., proper levels of taxation). While it the cup of the Lord and the cup of demons. You is not wrong for us to form an opinion on matters Living Servant concerning which the Bible does not speak, it is a mistake for us to say that there is only one position that a person can hold on such matters and be a 4 John Calvin, Commentaries on the Epistle of Paul to the Galatians, trans. William Pringle, Calvin’s Commentaries, vol. faithful Christian. 21 (Grand Rapids: Baker, 1979), 51. 49 50

Ordained Servant $ Volume 25 2016 also 10:23–24). a mannerthatisedifying tothebodyofChrist(see used forselfishpurposesbutshouldbeexercised in his”(10:28–29). Christianfreedomisnottobe conscience—I donotmeanyourconscience, but of theonewhoinformedyou,andforsake offered insacrifice,’ thendonoteatit,forthesake writes, “Butifsomeonesaystoyou,‘Thishasbeen lar practicefromitsidolatrousassociations. Paul offend thosewhoareunabletoseparateaparticu carenotto matters inasensitivemanner,taking Nevertheless, Christiansstillneedtohandlesuch andentirelyofflimitscontaminated toChristians. for idolatrouspurposesdoesnotmeanthatitis In otherwords,thefactthatpagansusesomething the idolatryitself.AsPaul explains: has idolatrousassociations withoutparticipating in ofsomethingthat tions foraChristiantopartake culture. to participate intheidolatryofoursurrounding We shouldneverthinkthatwehavethefreedom clear thatidolatryisneveramatterofindifference. ofdemons”(10:14,20–21).Paultable makesit oftheLordand ofthetable cannot partake no longerineffect becauseitbelongedto Israel’s inLeviticus 19:28,thatprohibitionis tattooing While thereisaprohibitionagainst to getatattoo. the outsetthatIamnotsuggesting thatitisasin contemporary Evangelicals. I wanttoclarifyfrom not onlyinthebroaderculture butalsoamong whichisbecomingtattooing, increasinglypopular ing in1Corinthians9and10tothepracticeof To Tattoo, orNottoTattoo? science.” (10:25–27) raising anyquestion onthegroundofcon to go,eatwhateverissetbeforeyouwithout ers invitesyoutodinner andyouaredisposed the fullnessthereof.” Ifoneoftheunbeliev conscience. For “theearthistheLord’s, and without raisinganyquestion onthegroundof Eat whateverissoldinthemeatmarket At thesametime,itispossibleinsomesitua In thislastsectionIwillapplyPaul’s teach - - - - - getting the tattoo isessentiallysaying,“Thismy getting thetattoo expressing their identityasindividuals. The person becausetheyseeitasawayofcreatingand tattoos may beinconflictwithGod’s Word. can beaware ofanyassumptionsandattitudesthat sothatwe why peopleinourculturegettattoos to assessthis,weneedthinkaboutthereasons the contemporaryrelevanceoftheir faith.Inorder to expresstheir Christianidentityanddemonstrate isagoodway Christians eventhinkthattattooing ter ofindifference forGod’s peopletoday. Some practices inancient paganism. Tattooing isamat ceremonial law andconcernedspecific cultic 5 Wells, what theBibletellsusabout aChristian’s bodyand idolatrous individualism, weneedto bemindful of their own unique identity. as autonomousindividuals whoarefreetocreate tem thatencouragespeopletothinkofthemselves thority. Inshort,wearelivinginaculturalecosys suspicion toward traditional formsofexternalau adapt inourever-changingworld,anddeep ofbeing ableto present toothers,theimportance social media tocrafttheimageofourselvesthatwe including ourconsumeristeconomy, theuseof tic mindset isstrengthenedbyanumber offactors, In ourculture,theplausibilityofthisindividualis refuses David Wells describesthisasanattitudethat individualism thatissopervasiveinourculture. andtheidolatrous creased popularityoftattooing there might bearelationshipbetweenthein me.” Inlightofthis,itisreasonabletoaskwhether define anddemonstratewhatmakesmeuniquely body andIcandowhatwantwithitinorderto It seemstomethatpeopleinourcultureget If wearegoing toresistthepullofourculture’s own privatesensibility. violence tothedelicacyandauthenticity ofits porately practicedbeliefsincethatwoulddo which ithasnotconstructed,withinacor which aredrawn byothers,withindoctrine to livewithintheparametersandboundaries Above AllEarthly Pow’rs , 155. 5 ------identity. We need to listen carefully to 1 Corinthi- becomes a widower.”6 (If you have doubts about ans 6:19–20 when it says, “You are not your own, that assertion, just ask anyone who was into the for you were bought with a price. So glorify God disco scene back in the 1970s.) In addition, when in your body.” We need to ponder the instructions Christians fail to think through the meaning that of Romans 12:1 to “present your bodies as a living is inherent in specific cultural practices, they can sacrifice, holy and acceptable to God.” These come across as poseurs in their attempts to relate passages, along with 1 Corinthians 10:23, set forth to their non-Christian neighbors. This is not what principles that can be applied as we think about Paul had in mind when he spoke of becoming “all tattooing. It is permissible to get a tattoo, but how things to all people.” It is the exact opposite. My is it helpful? How is it edifying? How does it glorify tattooed neighbor is not likely to be offended by God? Are there ways in which it could be harmful? the fact that I do not have any tattoos myself. But Even if a Christian plans to get a tattoo of a Bible he may very well be offended if he thinks that I am verse or a Christian symbol, what is driving him to co-opting his form of self-expression and attempt- get a tattoo in the first place? Why does he feel the ing to “Christianize” it by getting an image of a need to express his individuality in this way when cross emblazoned on my forearm. I can show him the Bible says that his badge of identity is the mark greater respect by getting to know him and trying that the Lord placed upon him at his baptism (see to understand why he gets tattoos. Why is this im- Rom. 6:3–4)? Is it possible that he is adopting an portant to him? What is he trying to express by do- individualistic mindset and being “conformed to ing this to his body? What does this practice reveal this world” (Rom. 12:2)? about his basic beliefs and why he believes them? I realize that some Christians may be able And as I get to know him, I can look for opportu- to answer these questions without feeling any nities to explain that the gospel offers something constraint against tattooing. That is perfectly fine, completely different, not just a “PG-rated” version because tattooing is a matter of indifference. At of the life that he is already living. the same time, I suspect that some Christians have never thought about tattooing along these Andy Wilson is the pastor of Grace Presbyterian lines. Some may have regrets because they realize Church (PCA) in Laconia, New Hampshire. that their decision to get a tattoo was influenced by unbiblical ways of thinking. If so, they can take comfort in knowing that their identity is found in having their lives “hidden with Christ in God”(Col. 3:3). My purpose in using this example is not to put people on the defensive or to make people feel badly, but simply to encourage us to give more careful thought to these sorts of issues. We do not have grounds from 1 Corinthians 9:22 to take any cultural form that strikes our fancy and fill it with Christian content in hopes of demonstrating the gospel’s contemporary relevance and transforming power. For one thing, the faddish nature of pop culture makes such ef- forts a grasping at the wind. As William Inge once Living Servant said, “He who marries the spirit of the age soon

6 Cited in Os Guinness, Dining with the Devil: The Megachurch Movement Flirts with Modernity (Grand Rapids: Baker, 1993), 63. 51 52

Ordained Servant $ Volume 25 2016 Witness 1 http://opc.org/os.html?article_id=552&issue_id=115. championships werewonduring thoseyears. from DtoFmostweeks.Not surprisingly, no frequently gotAs,thegradesfor theoffenseranged for their game performance.Whilethedefense at thelocalnewspaperwould“gradeGators” a generousassessment.Eachweeksportswriter pass. Callingtheir offensiveunit “inept”wouldbe unable tomasterthemechanics oftheforward came moreandoffensivetofans,seemingly the nation’s best.Atthesametime,offensebe ferocious defensethatwasannually rankedamong ed coach.Inthecoming years,thatcoach builta Urban Meyer,theuniversity hiredadefense mind Tebow’s graduation,andthedepartureofcoach championship trophieswithapparentease.After will, scoringtouchdowns andcollectingnational the Gatorsmarchedupanddown thefieldat of Gatorfootball.DuringtheTim Tebow years, Since then,Ihavefollowed theupsanddowns there, Ibecameinterestedintheir footballteam. of FloridainGainesville.Duringmytwoyears minister tointernationalstudentsattheUniversity A by BrianL.DeJong May 2016 Originally publishedelectronically in tional Elenctics, Part I A CallforPresupposi Exposing Darkness: the ordained asaminister, Iservedasacampus parable frommoderntimes:whenIwasfirst 1 Servant Servant

Ordained Servant - - - most believers,althoughitisathoroughlyscriptur Indeed, theveryterm“elenctics”isunfamiliar to pel ministry, andofpresuppositional apologetics. much neglectedfacetoftheChristianlife,gos ignorance ofthescience ofelenctics.Elencticsisa ably onthe“offensivesideofball.” the unbeliefofunbelievers?Ithinkwefailmiser where istheoffense?Doweknow how toattack leaves evenoutspokenatheists spluttering.But rightly, itstopstheunbelieverinhistracksand have aferocious defense.Whenitispracticed that different. Inpresuppositionalapologeticswe versity ofChicago Press,1958),249. Testament and OtherEarlyChristianLiterature Frederick WilliamDanker, 3 (Grand Rapids:Zondervan,1978),419. 2 punish, discipline.” someone ofsomething;3.toreprove,correct;4. to light,expose,setforth;2.convictorconvince verb be moreproperlyglorified. be scattered,andthatourHeavenlyFather might be effectivelyexposed,thatthedarknessofsinwill good works,thatthewickednessofthisevilagewill light soshinebeforementhattheymayseeour properly grasped,elencticswillenableustoletour cynicism, andcreepingsecularism.Whenitis ered inthethickdarknessofunbelief,skepticism, world aroundus—athatisincreasinglycov should becentraltoourengagementwiththe dations oftheconceptelenctics. In part2,wewilllookindepthatthebiblicalfoun and considerathree-prongedmodelforministry. of elenctics,sketchsomeitschiefcharacteristics, of elenctics.Inpart1wewillconsideradefinition oversight byintroducing thereadertoconcept “a neglectedsubjectincontemporarytheology” al concept.DavidHesselgravehascalledelenctics

David Hesselgrave, William F. Arndt,Walter Bauer,F. WilburGingrich,and The reasonforthislackofoffenseisdueto It oftenseemsthattheReformedworldisnot The term“elenctics”comesfromtheGreek In myestimation,thepracticeofelenctics In thesearticles,Iproposetocorrectthis ἐλέγχω ( elengcho Communicating ChristCross-Culturally 3 Greek-English Lexicon oftheNew - ), whichmeans“1.tobring (Chicago:Uni

2 ------Dutch missiologist J.H. Bavinck explains the Titus 1:13,“This testimony is true. Therefore development of the term in An Introduction to the rebuke [ἔλεγχε elengche] them sharply, that Science of Missions: they may be sound in the faith.” In Homer the verb has the meaning of “to Titus 2:15, “Declare these things; exhort and bring to shame.” It is connected with the word rebuke [ἔλεγχε elengche] with all authority. elengchos that signifies shame. It later under- Let no one disregard you.” went a certain change so that the emphasis fell Ephesians 5:11, 13, “Take no part in the un- more upon the conviction of guilt, the demon- fruitful works of darkness, but instead expose stration of guilt. It is this later significance that [ἐλέγχετε elenchete] them.… But when any- it has in the New Testament. Its meaning is thing is exposed [ἐλεγχόμενα elengchomena] entirely ethical and religious.4 by the light, it becomes visible.” Consider the following occurrences of the Luke 3:19, “But Herod the tetrarch, who had verb ἐλέγχω (elengcho-) in the New Testament: been reproved [ἐλεγχόμενος elenchomenos] John 16:8, “And when he [the Holy Spirit] by him for Herodias, his brother’s wife, and for comes, he will convict [ἐλέγξει elengxei] the all the evil things that Herod had done.” world concerning sin and righteousness and From the number of these passages, their rela- judgment.” tive significance, and the strength of their exhorta- Hebrews 12:5, “And have you forgotten the ex- tions, we can see that elenctics is not a peripheral hortation that addresses you as sons? ‘My son, practice on the edges of Christianity. In fact, this do not regard lightly the discipline of the Lord, is an essential component of Christian ministry if nor be weary when reproved [ἐλεγχόμενος such ministry is to be considered thoroughly bibli- elengchomenos] by him.’ ” cal. The concept of elenctics, then, finds its roots John 3:20, “For everyone who does wicked in the New Testament. The discipline of elenctics, things hates the light and does not come to however, was first articulated by Abraham Kuyper the light, lest his works should be exposed in his Encyclopedia of Sacred Theology.5 In a class [ἐλεγχθῇ elengchthe-].” on elenctics taught at Westminster Theological 1 Timothy 5:20, “As for those who persist in Seminary, Professor Harvey Conn argued that sin, rebuke [ἔλεγχε elengche] them in the Kuyper saw elenctics as a defensive science and presence of all, so that the rest may stand in tended to treat it in isolation from apologetics. In fear.” Kuyper’s thought elenctics became an abstract intellectual tool for changing epistemologies rather 2 Timothy 3:16, “All Scripture is breathed out than a missionary instrument for changing people. by God and profitable for teaching, for reproof Kuyper’s concept was later developed by two [ἐλεγμόν elengmon], for correction, and for prominent Dutch theologians: J. H. Bavinck and training in righteousness.” Cornelius Van Til. Bavinck’s contributions on Titus 1:9, “He must hold firm to the trustwor- elenctics were greater than Van Til’s, although thy word as taught, so that he may be able to Van Til’s work in apologetics dovetails nicely with give instruction in sound doctrine and also elenctics. Servant Witness Servant to rebuke [ἐλέγχειν elengchein] those who In his introduction, Bavinck takes elenctics in contradict it.”

5 Abraham Kuyper, Encyclopedia of Sacred Theology: Its Prin- 4 J. H. Bavinck, An Introduction to the Science of Missions (Phil- ciples, trans. J. Hendrik De Vries (New York: Charles Scribner’s lipsburg, NJ: Presbyterian and Reformed, 1960), 221. Sons, 1898). 53 54

Ordained Servant $ Volume 25 2016 concept: to thecallresponsibility.” refers totheconvictionandunmaskingofsin, the absurdity ofheathendom.Itsprimarymeaning in thefirstplacerefertoargumentswhichshow done withGod?’ question:with theall‑important ‘Whathaveyou when hesays“Inallelencticstheconcernisalways weaknesses. Bavinckwrites: and practicaltheology, thusavoiding Kuyper’s elenctics inamoreintimaterelationwithmissions a different direction fromKuyper. Bavinckplaces Presbyterian andReformed, 1967),101. 9 8 7 6 water markforelenctictheory, uptothispoint in of bothBavinckandVan Til. Thisisthehigh andfaithisthemethod to callhimrepentance Bavinck, Cornelius Van Til, Ibid., 226. Ibid., 223. mask. of apologeticsmust seektotearoffthatiron the manwithironmask.Atruemethod his knowledge ofhimselfashetrulyis.Heis God’s ownership uponit.Buthesuppresses of reality whichheinvestigateshasthestamp that hedoesshouldstressthefieldof live tothegloryofGod.Heknows thatinall the creatureofGod.Heknows thatheshould The naturalmanatbottomknows thatheis Van Til, in hisapologetics,dealswithasimilar Bavinck’s missionary thrustisfurtherseen andconversion. tance adherents ofsinandtomovethemrepen responsibility, andattemptstoconvincetheir the non‑Christianreligionstoapositionof them. Aswehavealreadyseen,elencticscalls gions, butitisratheritselfadirectupon attack the dangerouspower ofnon‑Christianreli ary motive.Itisnotprimarilyadefenseagainst Elenctics isstronglycontrolledbythemission The unmaskingofthenon‑Christianinorder Introduction 9 The DefenseoftheFaith ” 7 , 232. Headds,“ 6 8 Elengchein (Phillipsburg, NJ: (Phillipsburg, NJ: doesnot - - - religiosity inordertocallamanrepentance.” uponnon‑Christian approach: ourdirect attack science concernedwithaveryspecial aspectofthe knowledge oftheonlytrueGod.” as sinagainstGod,anditcallsheathendomtoa which unmaskstoheathendomallfalsereligions elenctics? Bavinckdefineselencticsas“thescience theologians. on thesubject,butnonehavesurpassedDutch John Stott, history. Others,including DonaldMcGavran, nary. 15 14 13 12 ers Grove,IL:InterVarsity, 1975),73. 11 Rapids: Eerdmans,1990),223. 10 Whereas apologeticsis“thevindication ofthe tics astheoffensivecounterparttoapologetics. apologetics. getics nordid hemakeitmerelyasubdivision of He did not,however, equate elencticswithapolo closely connectedtoapologeticsthanmissions. proach totheworldreligions.Hesaw itasmore Conn himselftreatedelencticsasatheoryofap such falsethought. losophy. ElencticsistheChristianresponseto do‑Christianity, pseudo‑religion,andphi ethics intheir antitheticalrelationshiptopseu Bavinck, Ibid., 233. See “PrincetonSemiannual Bulletin.” See JohnStott, See DonaldMcGavran, Recorded classnotes fromWestminster TheologicalSemi Abraham Kuypersaw elencticsasChristian In anotherplaceheadds,“Elencticsisthe What, then,wouldbeaworkingdefinition of For ourpurposes,Iproposetodefineelenc Christian faith. over againsttheabsolutenessandpurityof the inadequacy andfalsehoodofreligions derstanding ofelenctics.Elencticspresumes gions. Kuypertriedtorejectanyneutralun Christian faithandlifeoveragainstfalsereli Elenctics forKuyperisthediscipline setting Harvie Conntaught: Introduction, 11 and Samuel Zwemer Christian MissionintheModernWorld 15 222. Understanding ChurchUnderstanding Growth 12 13 havetouched (Down (Grand (Grand 10 - -

- - - - 14 - - - Christian philosophy of life against various forms because of its non‑acceptance by the natural of the non‑Christian philosophy of life,”16 elenctics man. The natural man is, by virtue of his cre- is the direct attack upon the various forms of the ation in the image of God, always accessible to non‑Christian philosophy of life. It is the public the truth; accessible to the penetration of the exposing of sin as sin, and the call for repentance truth by the Spirit of God. Apologetics, like and faith in Jesus Christ. systematics, is valuable to the precise extent Having understood a definition of elenctics, that it presses the truth upon the attention of let us next consider some leading characteristics of the natural man.The natural man must be elenctics. blasted out of his hideouts, his caves, his last The first characteristic of elenctics is that it is lurking places.18 spiritual. By this I mean that elenctics is the work Secondly, elenctics is intrapersonal. If a Chris- of the Holy Spirit upon the human spirit. As we tian is not undergoing the elenctic work of the saw in John 16:8, the Holy Spirit is said to elencti- Spirit in his own life, he will not be able to elencti- cize the world. Bavinck comments: cize others effectively. Indeed, the Christian ought The Holy Spirit is actually the only conceiv- to search his own heart and life for sin against able subject of this verb, for the conviction of God. The Christian is commanded to put off the sin exceeds all human ability. Only the Holy old man with his practices—to mortify his own sin. Spirit can do this, even though he can and Only then will he be able to help others deal prop- will use us as instruments in his hand.Taken erly with their sin. As Bavinck says, “Elenctics can in this sense, elenctics is the science which is actually occur only if one recognizes and unmasks concerned with the conviction of sin. In a spe- these same undercurrents within himself.”19 cial sense then it is the science which unmasks Third, elenctics is interpersonal. Bavinck notes to heathendom all false religions as sin against that knowing a religious system is never enough. God, and it calls heathendom to a knowledge We must know what the particular adherent of the only true God. To be able to do this believes and experiences. We must deal not with well and truthfully it is necessary to have a abstract religious and philosophical systems, but responsible knowledge of false religions, but with an individual person’s understanding and one must also be able to lay bare the deepest expression of his religion. Only by asking appropri- motifs. Elenctics is possible only on the basis ate questions can we determine what the person of a veritable self-knowledge, which is kindled actually believes, and what he experiences. Then in our hearts by the Holy Spirit.17 we can begin to formulate an elenctic plan. Fourth, elenctics is contextual. Bavinck rightly Van Til also stresses the work of the Holy says: Spirit in elenctics when he says: Abstract, disembodied and history‑less sinners It is upon the power of the Holy Spirit that do not exist; only very concrete sinners exist, the Reformed preacher relies when he tells whose sinful life is determined and charac- men that they are lost in sin and in need of a terized by all sorts of cultural and historical Savior. The Reformed preacher does not tone factors; by poverty, hunger, superstition, down his message in order that it may find traditions, chronic illnesses, tribal morality, acceptance with the natural man. He does and thousands of other things. I must bring not say that his message is less certainly true Witness Servant the gospel of God’s grace in Jesus Christ to the

16 Cornelius Van Til, Christian Apologetics (Phillipsburg, NJ: Presbyterian and Reformed, 1976), 1. 18 Van Til, Defense, 105. 17 Bavinck, Introduction, 222. 19 Bavinck, Introduction, 222. 55 56

Ordained Servant $ Volume 25 2016 God ashehelpssinnerstorecognize their sin encounters. Heextendsthegraceandmercyof patience ofapastormust undergirdhiselenctic is partofeverypastor’s duty, thehumility and posed fortheeffectiveoverseer. Aselenctic work patience, humility, andgraciousness arepresup and level. cally andgenerallyatamicro levelandamacro Elenctics canandshouldbepracticedbothspecifi be evaluated,critiqued anddisproven asasystem. faith, butthereligioussystemofIslammust also of Christiswrongandrequires repentance ual Muslimbeshown thathispersonalrejection refuted. For notonlyshouldanindivid instance, ings ofhumanity must beexposed,dissected and also truethatthesinfulworldviewsoflargegroup be calledtoindividualizedButitis repentance. be exposedassin,andthatspecific personshould broad in JesusChrist. andthorough-going faith wholehearted repentance sinful condition, settlingfornothinglessthan the wholecounselofGodtobearuponhisentire depravity.whole maninhistotal We must bring unity ofman,andbyworddeedencounterthe The elencticapproachmust recognize theorganic his bodyisnotseparatefromsoul,orviceversa. existence cannotbedivorced fromhisspirituallife, cally united inhisessentialbeing. Hisphysical 20 from thisstudy. thing ofamodelforcarrying outtheprinciples try looklike?Perhaps the following might besome upon ourselves. again, ifweareregularlyperforming elenctics and torepentbelieve.Thiscanonlyhappen,

Ibid., 81. Seventh, elencticsmust be Sixth, elencticsmust beboth Fifth, elencticsis everyday environment. whole man,inhisconcreteexistence, The minister and ofthegospelunderstands In conclusion,whatwouldan elencticminis gracious . Anindividual sinner’s particularsinsmust . Especially inthePastoral Epistles, full‑orbed 20 . Manisorgani patient narrow , humble and - - , - - - - - commitments, alwaysgoing totherootissues.He reasonable defensetoeveryonewhoquestions his knows hisown systemthoroughly enoughtogivea orpresuppositionalapologetic.He covenantal, this byimplementingthemaincomponentsofa ofthenon‑Christian.Hedoes against theattacks he readily defendstheChristianphilosophyoflife a three‑prongedapproach. apologetics, elenctics,andevangelism,hedevelops through faithinJesusChrist.Byunderstanding tively presentthegoodnewsofsalvationbygrace to challengetheunbeliefofothers,andposi accepts hisdutytodefendtheChristianfaith, justice. is giventothe sovereign God forhiswisdomand hardening of anunbelievingacquaintance,praise God whosaves.Evenwhen his effortsresultinthe unbeliever, allcredit, praise,andglory goestothe outcome. AsheseestheSpirit quickening the the unbeliever,hereliesupon Godaloneforthe aworkofgraceintheheart Spirit toestablish and faith.Depending onthepower oftheHoly there isadirect andurgentcallforrepentance falsehood, andsin,orpresentingthegospelfacts, whether defending Christianity, exposingunbelief, facts ofthegospelJesusChrist.Ateverystep, tian’s commitments, hecanpresentthepositive mitments andalsohavingexposedthenon ‑Chris own eyes. fool according tohisfolly, lesthebewiseinhis self-defeating. Inthissense,heisansweringthe demonstrate how theunbeliever’s lifeissinfuland and whyhisperspectiveiswrong.Hecanalso and winsomely, hecanshow theunbelieverwhere particular linesofthoughtandlifestyle.Graciously teracting withthenon-believer,hecandetermine God theCreator. Bypatientlyandpersistentlyin beliefs ofthenon-Christianasrebellionagainst system. Hediagnoses, dissects, andexposesthe adherence toafalsereligiousandphilosophical faith onceforalldeliveredtothesaints. he belikehim.Rather,rigorouslydefendsthe does notanswerthefoolaccording tohisfolly, lest First, whenheencountersthenon‑Christian, Thus, havingdefendedhisown religiouscom Secondly, hechallengesthenon‑Christian’s - - - - Not only is the minister carrying out such a ministry personally, but he is equipping the saints Exposing the Darkness: for the work of ministry. He is training the congre- gation in this three-pronged approach, and encour- The Biblical-Theological aging them as they put this approach into practice. Being a man of prayer, the minister also intercedes Foundation, Part 2 to the Lord for the folk among whom he lives and Originally published electronically in Ordained Servant 1 works—both believers and unbelievers. June-July 2016 In all of this, the minister is careful to main- tain truly Christian conduct and a good con- by Brian L. De Jong science. He speaks and he acts with gentleness and reverence, even when dealing with the provoca- n my first article on the science of elenctics, I tions and hostility of an unbeliever. The minister’s Iproposed a definition of this much neglected exemplary behavior stands as a silent witness to practice. I also sketched the main characteristics of all whom he encounters, reinforcing the message elenctics, and proposed a model for ministry. That he communicates verbally. He realizes all too article was resting implicitly on a biblical theologi- well that hypocrisy will undermine his testimony cal foundation. In this second installment, I will and give the unbeliever an excuse for dismissing attempt to make this foundation explicit. This will the truth claims of Christianity. Therefore, even enable us to think more thoroughly and carefully when he sins, he is careful to repent, and to exhibit about the practice of elenctics in ministry, as well deeds in keeping with repentance. His faith in as shedding light on a variety of scriptural passages Christ burns brightly before men as he walks daily and themes. by faith in the Son of God. By living in this way, The cornerstone of a biblical theology of he will put to shame those who revile his good elenctics should be Christ himself. Jesus’s earthly behavior in Christ, and leave them truly without ministry is summarized in John 3:19–21: excuse before the Judge of all the earth. And this is the judgment: the light has come into the world, and people loved the darkness Brian L. De Jong is a minister in the Orthodox rather than the light because their deeds were Presbyterian Church serving as pastor of Grace Pres- evil. For everyone who does wicked things byterian Church (OPC) in Sheboygan, Wisconsin. hates the light and does not come to the light, lest his deeds should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his deeds have been carried out in God. Jesus came into the world as the Light of the world. His very presence had an elenctic quality to it. He exposed things simply by being who he was. As he shined upon men, there were two distinct reactions to his presence. On the one hand, the men of the world loved the darkness rather than this newly arrived Light. Their deeds were evil and Witness Servant they instinctively knew he would expose them for

1 http://opc.org/os.html?article_id=559&issue_id=116. 57 58

Ordained Servant $ Volume 25 2016 is hisworkamongunbelievers.Hisimpactupon Jesus saysthis: In teachingabouttheministry oftheHolySpirit, the physicalsunstopilluminating theearth. he couldnomoreceaseexposingmenthan practicedelenctics.AstheLight, Jesus constantly and results. believers, thoughwithmuch different purposes So weseethatelencticsisalsopracticedtoward tion anditsimpactupontherighteousofearth. positive. PraiseisgiventoGodforhisgreatsalva ness. WhenJesuselencticizes them,itisaltogether fied personsarenow bearingthefruitofrighteous God. God’s gracehashaditseffect,andthesejusti to allthattheir gooddeedshavebeenwroughtin Light. AstheLightshinesuponthem,itisplain They havenofear,sotheygladlyapproachthe Light alsoshinesonthosewhopracticethetruth. toward unbelievers. roleofelenctics theimportant This establishes to theLight,lestheelencticize themforalltosee. evil, theyhatedtheLightandrefusedtocomenear who andwhattheywere.Becausepracticed ment againstit. sinful world,together withGod’s negativejudg a passionatedemonstration oftheguiltsin inthe is notadispassionate exposéof unbelief,butrather ofcondemning whatisexposed.This connotation this usagetheverb regard tosinandrighteousness andjudgment.In the HolySpiritiselencticizing unbelievers in and foremost,heconvictsthem.Inotherwords, do amongtheunbelievingmenofthisworld?First Christians iswidelyappreciated, butwhat doeshe An overlookedareaoftheministry oftheSpirit the rulerofthisworldisjudged. me nolonger;concerning judgment, because because IgototheFather, andyouwillsee not believeinme;concerning righteousness, judgment: concerning sin,becausetheydo world concerning sinandrighteousness And whenhecomes,willconvictthe passageisJohn16:8–11. Another important No matterwherehewent,orwhatdid, The other reaction also involves exposure. The ἐλέγχω ( elengcho - ) carriesthe - - - - says: by theHolySpirit. Unbelief iseverywhereexposedandcondemned oftheir manysoul-damningtainhead corruptions. evils, butfailuretobelieveinJesusisthefoun this serioussinofunbeliefflow allsortsofother believe Jesustobeallthatheclaimsbe.From is thechiefsinofungodlyman—hisfailureto ing sinbecausetheydonotbelieveinChrist.Here aspects. First,heisconvictingtheworldconcern Eerdmans, 1991), 537. 2 ness” oftheJews,Carsonasks: the utterinadequacy oftheso-called“righteous their own making.Just asJesusfrequently exposed is theworld’s righteousness—arighteousnessof me.” Carsonarguesthattherighteousnessinview because IgototheFather andyounolongersee work ismoreobscure—“concerning righteousness, D. A.Carson, The HolySpiritpresseshometheworld’s sin onJohn,D.A.Carson In hiscommentary The elencticministry oftheSpirithasthree the worldprecisely Paraclete, whodriveshomethis convictionin ing workbecontinued? Itiscontinued bythe But now Jesusisgoing; how willthat convict light thedarknessofworldforwhatitis. emptiness ofitspretensions,toexposebyhis with respecttotheworldwasshow upthe roles observed, oneofJesus’moststartling cause Jesusisgoing totheFather. Aswehave convicts theworldofitsrighteousnessisbe its that theParaclete shouldconvicttheworldof Is itnotthereforethematicallyappropriate The secondcomponentoftheSpirit’s elenctic “the world.” need, andsoturntoJesus,thusstopbeing and womenoftheworldtorecognize their therefore gracious: itisdesignedtobringmen Jesus. ThisconvictingworkoftheParaclete is world ofsin despite righteous? theworld’s unbelief;heconvictsthe The Gospelaccordingto John 2 because … Thereason because theydonotbelievein Jesusisnolonger why (GrandRapids: theParaclete - - - - - present to discharge this task.3 in this work. Since the Word of God is the sword of the Spirit, it makes sense that he would employ his The final prong of the Spirit’s elenctic min- own sword in this necessary ministry. istry concerns judgment. The world has weighed Next, reflect upon Paul’s words to Titus: Christ in the scales and found him wanting. Their judgment is wrong and wicked, and the Spirit will For an overseer, as God’s steward, must be demonstrate this fact. In reality, the world willingly above reproach. He must not be arrogant links arms with the devil and joins his cause. In the or quick-tempered or a drunkard or violent death and resurrection of Jesus, the prince of this or greedy for gain, but hospitable, a lover world was exposed and condemned. The Spirit of good, self-controlled, upright, holy, and would therefore expose and condemn all of Satan’s disciplined. He must hold firm to the trustwor- allies for their part in this cosmic rebellion against thy word as taught, so that he may be able to God the Son. give instruction in sound doctrine and also to A third passage that deserves our attention is rebuke those who contradict it. For there are arguably the single-most important statement in many who are insubordinate, empty talkers Scripture about Scripture. The bedrock for our and deceivers, especially those of the circum- understanding of the inspiration of the Bible is 2 cision party. They must be silenced, since they Timothy 3:16–17. Those familiar verses say this: are upsetting whole families by teaching for “All Scripture is breathed out by God and profit- shameful gain what they ought not to teach. able for teaching, for reproof, for correction, and One of the Cretans, a prophet of their own, for training in righteousness, that the man of God said, “Cretans are always liars, evil beasts, lazy may be competent, equipped for every good work.” gluttons.” This testimony is true. Therefore In this passage the elenctic work is focused upon rebuke them sharply, that they may be sound the believer—the “man of God.” in the faith. (Titus 1:7–13) The second function of “all Scripture” in that Here Paul spells out qualifications for an text is “elenctics”—for reproof and the rebuking of overseer. These instructions relate especially to the sinner. This is a necessary step in the sequence ministers. A minister is to hold fast the faithful outlined in these verses. Scripture is profitably word in accordance with the teaching. He must taught in a broad and general sense, but it is also be theologically sound and biblically orthodox. profitable for zeroing in on the specific misdeeds His commitment to the word of God is for two of men. As sin is exposed and rebuked, then Scrip- purposes. First, so that he will be able to exhort ture can be applied for correction. In other words, believers in sound doctrine. Through a ministry before the cure can be applied, the wound must of preaching and teaching, he must expound and be opened and cleansed. Scripture opens up and apply the Scriptures to the minds, hearts, and lives cleans out the wound, and then applies the heal- of Christians. ing ointment so restoration can proceed. Finally, The second purpose for holding fast to the Scripture trains a man in righteousness so that he faithful word is so that he can elencticize those will not fall back into the same trap again. Thus who contradict the truth. This may include mem- is the man of God made adequate, equipped for bers of the visible church, or those critics from out- every good work. side the church. In this instance the verb ἐλέγχω What Paul records in 2 Timothy 3:16 provides (elengcho-) emphasizes the exposing, contradict- the important complement to Jesus’s words in John Witness Servant ing, and refuting of false doctrine, together with 16. Elenctics is the work of the Holy Spirit, and he an explanation of what the truth actually means. sovereignly and graciously employs the Scriptures Ministers who preach must be equipped to identify heresy, to dissect it and to use the word to refute 3 Ibid.­, 538. whatever is erroneous. 59 60

Ordained Servant $ Volume 25 2016 does notstopthere.Hemerelycounsel the believeragainstpaganpractices.Paul’s warning hypocrisy andwouldbluntanycriticism offeredby To beinvolvedinsuchsinswouldconstitute participation inthe“unfruitfuldeedsof darkness.” where hewrites: ers, welooktoPaul’s wordsinEphesians5:11–14, disregard you! with allspiritualauthority, andallow nooneto is elencticizing. Speakandexhortelencticize all authority. Letnoonedisregard you.” Reproving “These thingsspeakandexhortreprovewith Paul underlinesthiswhenhesaysinTitus 2:15, of thepersuasivestrengthopposition.Later verity ofthiselencticencounterisneededbecause elenctics. Reprovethemseverely, hesays.These gain. How shouldTitus respond?Paul prescribes not. To topitoff,theydid soforthesakeofsordid ting wholefamilies byteachingthingstheyshould they inflictedprofounddamage.Theywereupset deceivers wereatworkinthefirstcentury, and from well-meaning butgullibleChristians.Such influence intothechurch,theygainahearing the exposingof allthingstothelight,sothat those This againshows usthenature ofelenctics—itis become visible whentheyareexposedbythe light. Paul expandsthethoughtbysaying thatallthings disgraceful natureofsuchconduct. Inverse13, exposed forwhatitissothat everyonecanseethe of thesonsdarkness.Such wickednessmust be the commandto“elencticize” theunfruitful deeds even exposethosepernicious practices.Hereis ness. Instead,Paul advisesthatChristiansshould Christians tosteerclearofthosedeedsdark Here theapostleexhortsbelieverstorefuse and Christwillshineonyou.” “Awake, Osleeper,andarisefromthedead, that becomesvisibleislight.Thereforeitsays, by thelight,itbecomesvisible,foranything do insecret.Butwhenanythingisexposed shameful eventospeakofthethingsthatthey darkness, butinsteadexposethem.For itis Take nopartintheunfruitfulworksof When itcomestothedutyofordinary believ Often whenrebelliousmeninjecttheir - - - - Christ. andfaith—tonewlifein sinner torepentance see thefunctionofelencticsincallingexposed the dead,andChristwillshineonyou.” Now we Isaiah tocallthesleeperawake “andarisefrom then draws togethervariousideasandphrasesfrom be shown forwhattheytrulyare.Inverse14Paul the lightofChristcantheseactionsandmotives sin lookslike.Onlyintheblazingbrillianceof the coverofdarkness,noonecanactuallyseewhat long asitlurksintheshadows, andoperatesunder displays thetruecorruptionanduglinessofsin.So and unbelieveralike.Shining thelightonsin things might becomevisibletoeveryone—believer tion, whichflowed from Nathan’s effectiveelenctic David’s andrestora detail confession, repentance, have sinnedagainsttheLord.” Psalms51and32 ment onthewaywardmonarch, Davidreplies,“I and theLordhimself,pronounces God’s judg the offensesofDavidagainst Bathsheba,Uriah, and Davidwasbrokenbyit. After Nathandetails exposed David’s sinsandcrimesforthekingtosee, elencticwords,“Youmortal aretheman.” Nathan fourfold restitution.Nathanthenutteredthoseim main character,andhedemandedjustice the narrative.David’s angerburnedagainstthe injustice andarrogance,Davidwascaughtupin about to KingDavid.WhileNathanwovehistale done. Hence,theLordsentNathanprophet hid hissin,butGodsaw whathisservanthad murder ofherhusbandUriahtheHittite.David in hisadulterousaffairwithBathsheba,andthe in 2Samuel 12.KingDavidhadsinnedgrievously ofelencticsinthehistoryIsraelisfound stance tics inpractice.Perhaps themostmemorablein us brieflysurveysomehistoricexamplesofelenc from Scriptureaboutthepracticeofelenctics,let expose thedisgraceful deedsdonebyevilmen. ness, butinsteadeveryfollower ofChristshould should everparticipate inunfruitfuldeedsofdark a dutyofeachandeveryChristian.NoChristian ministers orprofessionalapologists.Elencticsis elenctics isnotrestrictedorlimited toordained cal imperativesforbelievers,thedutytopractice Having lookedatanumber ofkeypassages As thisfallsinthemidst ofachapterethi ------ministry. than our Savior himself. Examples abound in the Another Old Testament instance of elenctics gospels, including the clear instance recorded in is the confrontation of Elijah with the prophets John 10:24–26: of Baal on Mt. Carmel. Before the eager eyes of So the Jews gathered around him and said to the watching Israelites, this is what Elijah said him, “How long will you keep us in suspense? about Baal in 1 Kings 18:27: “And at noon Elijah If you are the Christ, tell us plainly.” Jesus mocked them, saying, ‘Cry aloud, for he is a god. answered them, “I told you, and you do not Either he is musing, or he is relieving himself, believe. The works that I do in my Father’s or he is on a journey, or perhaps he is asleep and name bear witness about me, but you do not must be awakened.’ ” believe because you are not part of my flock.” This exposé was the necessary prelude to Elijah’s humble prayer before a waterlogged altar. The Jews were disingenuous in their demand. Je- When the fire fell from heaven and consumed sus had told them plainly, as well as demonstrating everything, then the people realized that Yahweh is the truth of his claim by his works. Jesus therefore God and Baal is not. Before they could be brought calls them on their hypocrisy and then exposes to their senses, they had to see convincingly that their essential problem—unbelief. Twice he con- Baal was no god at all, and that the prophets of victs them of sin because they did not believe in Baal were religious charlatans. Having exposed the him or the works he had done. On an even deeper bankruptcy of Baal worship, the compelling scene level, he exposes the true cause of their refusal to at Elijah’s altar had a decisive effect. Before men believe—“you are not my sheep.” These were the can know that the Lord, he is God, they must be recognized religious elites of their day, but Jesus convinced that Baal, he is no god at all. was showing them for what they truly were—blind Moving to the New Testament, among the first guides and false professors. figures we meet is John the Baptizer. When John The quintessential elenctic chapter is Mat- saw many of the Pharisees and Sadducees coming thew 23. There Jesus exposes the scribes and Phari- to be baptized, he said this in Matthew 3:7–9: “You sees for their high handed hypocrisy. Observe how brood of vipers! Who warned you to flee from the Jesus blisters them: wrath to come? Bear fruit in keeping with repen- Woe to you, scribes and Pharisees, hypocrites! tance. And do not presume to say to yourselves, For you tithe mint and dill and cumin, and ‘We have Abraham as our father,’ for I tell you, have neglected the weightier matters of the God is able from these stones to raise up children law: justice and mercy and faithfulness. These for Abraham.” you ought to have done, without neglecting When tax collectors came to be baptized, John the others. You blind guides, straining out a exposed their sins of greed: “Collect no more than gnat and swallowing a camel!… Woe to you, what you have been ordered to” (Luke 3:13 nasb). scribes and Pharisees, hypocrites! For you To soldiers he said, “Do not take money from clean the outside of the cup and the plate, anyone by force, or accuse anyone falsely, and be but inside they are full of greed and self- content with your wages” (Luke 3:14 nasb). In indulgence. You blind Pharisee! First clean saying this he exposes three failures of the soldiers: the inside of the cup and the plate, that the (1) their thievery; (2) their bearing false witness; outside also may be clean. (Matt. 23:23, 25) (3) their discontentment with their wages. John’s Servant Witness Servant elenctic ministry came to a zenith when he repri- The apostles also carried out elenctics in their manded Herod the tetrarch for unlawfully taking ministries. Peter’s Pentecost sermon ended on this Herodias, his brother’s wife—an elenctic encoun- note: “Let all the house of Israel therefore know ter that led to imprisonment and death. for certain that God has made him both Lord and No better practitioner of elenctics ever existed Christ, this Jesus whom you crucified” (Acts 2:36). 61 62

Ordained Servant $ Volume 25 2016 philosophers onMarsHill,Paul showed themthat no lesspointed. SpeakinginAthenstothe Greek the Gentiles.” unworthy ofeternallife,behold,weareturning to you. Sinceyouthrustitasideandjudgeyourselves necessary thatthewordofGodbespokenfirstto the enviousJews.HesaidinActs13:46,“Itwas 13:10). ing crookedthestraightpathsofLord?”(Acts of alldeceit andvillainy, willyounotstop mak of thedevil,youenemyallrighteousness,full deceitful man’s heartwithstrongwords:“You son tered Elymasthemagician. Paul exposed that concluded inActs7:51–52withthesewords: priest wasapieceofstrongelencticpreaching.He raised fromthedead”(Acts3:14–15). you, andyoukilledtheAuthor oflife,whomGod One, andaskedforamurderer tobegranted saying “Butyoudenied theHolyandRighteous their sin,andtheir heartswerepierced. iron maskofftheaudience. Theywerefacedwith That lastphrase—“whomyoucrucified”—tore the phers inhisaudience thatday. everywhere should repent—including thephiloso that Godisnow declaringtomenthatallpeople supposed. Hedrovehispoint homebyannouncing losophers ofAthenswerenot asinsightfulthey ridiculous nature,hewasproving thatthephi idolatry ofthatsociety, andillustrateditsobviously conceits. Moreover,asPaul critiqued therampant their ignorancewouldbegallingtotheir selfish boasted intheir wisdom,Paul’s insistence on they worshipedinignorance.SincetheGreeks Paul’s ministry amongpagan Gentileswas Preaching inPisidian Antioch,Paul rebuked On Paul’s first missionary journey, heencoun you havenow betrayedandmurdered. hand thecoming oftheRighteousOne,whom And theykilledthosewhoannouncedbefore of theprophetsdid notyourfatherspersecute? Spirit. Asyourfathersdid, sodoyou.Which heart andears,youalwaysresisttheHoly You stiff-neckedpeople,uncircumcised in Likewise, Stephen’s defensebeforethehigh In Acts3Peter struckthesamechordagain, - - - - - cal themeimpossibletomiss! God’s Word overflows withelenctics—itisabibli 4:1–4. at points, suchasthescorchingsectioninJames Other NewTestament writersareequally scathing he hadsharpwordsforthe“foolish”Galatians. the pagansofthatdaywouldn’tcondone.Likewise morality intheir congregationwassomethingeven and suggestedthattheir toleranceofsexualim divisions anddisunity. Hecalledthemarrogant, his epistles.HechidedtheCorinthiansfortheir ing, butheemployedthisapproachattimesin byterian Church (OPC)inSheboygan, Wisconsin. Presbyterian Church servingaspastorofGracePres Brian L.DeJong But alas,wehaveonlyscratchedthesurface. Not onlydid Paul useelencticsinhispreach isaministerintheOrthodox - - - - have asked the question whether his model should Christ-Shaped be considered a model of philosophy proper, too little has been said about whether Moser’s model Philosophy: Toward a should be considered Pauline. In this brief paper, I will first outline Moser’s model of Christ-shaped Union of Spirit, philosophy. Second, I will argue that because Mos- er’s model purports to be Pauline, it should require Wisdom, and Word Christian philosophizing to submit to Christ’s Originally published electronically in Ordained Servant inward agent-power and to the Word of God.3 May 20161 Moser’s Christ-Shaped Philosophy by James D. Baird Moser intends his model of Christ-shaped philosophy to be decisively Pauline.4 He devotes Introduction much of his exegetical work to Paul’s writings, he Evangelical Philosophical Society has held especially his epistle to the Colossians, and has Tan online colloquium for the past three years thence concluded that the discipline of philoso- called the “Christ-Shaped Philosophy Project.”2 phy must be brought under the Lordship of Jesus. This project has centered on constructive engage- More specifically, Moser understands the correct ments with Paul K. Moser’s model of Christian mode of Christian philosophy in terms of the char- philosophy, which construes Christian philosophy acteristics that exuded from Jesus throughout his as a distinctively Christ-shaped discipline. Moser earthly ministry: willing submission to the power has articulated his model with the utmost care and of God’s Spiritual love. This divine, Spiritual love precision, engendering responses from a plethora floods the Christian’s experience via what Moser of Christian philosophers, representing a broad calls Gethsemane union with Christ; that is, “the range of perspectives. Some of these Christian phi- inward agent-power of Christ working, directly losophers have provided a more friendly response at the level of psychological and motivational at- to Moser than others, but nearly all of them have titudes, toward a cooperative person’s renewal in focused in one way or another on whether his God’s image as God’s beloved child.”5 So, Moser model of Christian philosophy qualifies as legiti- argues, the Christian philosopher must embrace mate philosophy. and enrich his Gethsemane union with Christ by It seems clear to me that Moser’s work on placing his most devout attention on transforma- Christ-shaped philosophy is courageous, incisive, tion after the image of Christ’s life of self-giving and timely. Moser has called for Christian philoso- phers to adopt a process of wisdom acquisition that is characterized by obedience to the redemptive 3 By the “Word of God,” I mean what theologians call special verbal revelation; that is, God’s interpretation of his divine being authority of God in Christ. He has largely used the and action expressed to human creatures via oral or written com- letters of Paul as the departure point for his model munication that is accommodated to fit their creaturely cognitive of Christian philosophy which is a refreshing capacities. For a helpful outline of the nature of revelation in its various forms, see Richard B. Gaffin, Jr., “The Redemptive- breath of spiritual air in a discipline that is domi- Historical View,” in Biblical Hermeneutics: Five Views, ed. nated by stagnate, religiously neutral professional- Stanley E. Porter and Beth M. Stovell (Downers Grove, IL: IVP Academic, 2012), 91–93. ism. Nevertheless, while many of Moser’s peers 4 Moser’s model is intended to be Pauline, but not solely Pau- Witness Servant line. As I allude to below, Moser also designed his model after what he takes to be the example of Jesus. See Paul K. Moser, “A Reply to William Hasker’s Objection to ‘Christ-Shaped Philoso- 1 http://opc.org/os.html?article_id=553&issue_id=115. phy,’ ” Christ-Shaped Philosophy Project (2012), 2–3 and 6. 2 All of the papers from this colloquium cited in the present pa- 5 Paul K. Moser, “Christ-Shaped Philosophy: Wisdom and Spirit per are available at http://bit.ly/ChristShapedPhilosophyProject. United,” Christ-Shaped Philosophy Project (2012), 4. 63 64

Ordained Servant $ Volume 25 2016 1 Corinthians1:18and15:1–2;Ephesians1:13 model suggests.From passageslikeRomans10:17; of GodandtheWord ofGodinthewayMoser’s God. the imageofChrist,quite apartfromtheWord of to cooperatewithdivine love,molding herafter Christian withredemptiveauthority, callingher of Godwiththeresponsibilitytoworkin can tell,Moser’s reading ofPaul assignstheSpirit philosophers afterChrist’s image.From whatI conceive oftheSpirit’s roleinforming Christian model appearsmostclearlyinhow MoserandPaul Moser’s modelofChristianphilosophyandPaul’s 10:5; Col.2:8,3:1–17).Thedivergence between is inlinewiththeteachingofPaul (see2Cor. Uniting Spirit,Wisdom,andWord that formsusintoChrist’s image. philosophical aim,therefore,shouldbeawisdom first andforemost disciples ofJesus.Our primary philosophers, Moserhasreminded usthatweare will belikehisteacher”(Luke6:40).AsChristian his teacher,buteveryonewhenheisfullytrained teaching ofJesushimself:“Adisciple isnot above teacher, Moserhas(self-consistently)elicited the calling ChristianphilosopherstoseeJesusastheir their teacher—ratherthan,say, Socrates.Andin tian philosopherstoseeJesusastheir Rabbi—as model couldbebestconstruedasacallforChris God’s SpiritinChristianphilosophers. of reasontoincludethetransformativeproject do notmovebeyondthesystematicapplication love. Mosereschewsdefinitions ofphilosophythat 6 the wordofGod.” up inGalatians6:17:“Thesword oftheSpirit…is thinking inthisrespectismost succinctly summed that Word isproclaimedandpreached. Paul’s role intheSpirit’s internalwork,especially when that Paul seestheWord ofGodashavingavital and 3:16;aswell2Timothy 3:16–17,itisclear and 5:25–26;Philippians2:14–16;Colossians1:28 For example, seeibid.,2–5. So farasIhaveexpositedit,Moser’s model Perhaps Moser’s Christ-shapedphilosophy 6 Paul doesnot,however, bifurcatetheSpirit - toward thesameend:cognitive andaffective Word of God. informing oftheChristianistetheredtoWord For Paul, theSpirit’s redemptiveandauthoritative as Lord”(2Cor. 4:2–5;cf.John15:26,16:13–14). the “gospel,” andtheproclamationof“JesusChrist ofthetruth”God’s“the openstatement Word, of JesusChrist”(2Cor. 4:6) of theknowledge ofthegloryGodinface that theSpiritshines“inourheartstogivelight the imageofChrist.For example,Paul teaches and 9 Rapids: BakerAcademic, 2003), 1:596 (emphasisinoriginal). Reformed Dogmatics with itbeforetheJudge ofheavenandearth.” HermanBavinck, they canbankontheWord ofGodandevenfearlesslyappear He assuresthemthatinlifeanddeath andallthecrisesoflife, same measureandintensityastothe personofChristhimself. causes believerstosubmit toScriptureandbindsthemit in the which isthetrueobjectoftestimony oftheHolySpirit.He inspiration, butthe God: “Itisnottheauthenticity, northecanonicity, noreventhe insisted onacloselinkbetweentheGodheadandWord of distinction,granting thisimportant HermanBavinckinsightfully latter ismerelyGod’s special verbalrevelation.Nevertheless, 8 2008], esp.chapter3and4). and Spirit United,” Christ-ShapedPhilosophyProject(2012),2–3, argues (seeMoser’s “Christ-Shaped Philosophy:Wisdomand texts,notmerelybyakerygmaasMoser a bodyofauthoritative thatisbolsteredbytheWorda goodnewsorientation ofGodas my reading ofPaul, on histeachingsdemandphilosophytotake through faithinChristJesus”(2Tim. 3:15).Inotherwords,on “sacred writings,whichareabletomakeyouwiseforsalvation filled by Paul’s gospel rolePaulauthoritative assignstotheword(ofGod)cannotbe conjunction, therefore,givestrongcredencetotheideathat in to “allofScripture”in2Timothy 3:16. Thesepassagestaken The “word”thatPaul commandsTimothy topreachherealludes exhort, withcompletepatienceandteaching”(2Tim. 4:1–2). word; bereadyinseasonandoutofseason;reprove,rebuke, and thedead,byhisappearingkingdom:preach presence ofGodandChristJesus,whoistojudgetheliving 7 Spirit. Word ofGodasenlightenedandenlivenedbythe philosopher’s redemptiveauthorityintermsofthe line (likeMoser’s) must characterizetheChristian that amodelofphilosophywishestobePau renovation ofGod’s children.Itseemstome,then, Throughout thispaper, Iamarguingforarefinement of Of course,theformerdivine realityisGod himself,whilethe Hence Paul’s strongwordstoTimothy: “Ichargeyouinthe The ElusiveGod From Paul’s perspective,theSpiritworks with 8 9 functiontogetherinaharmonious union 7 Thetwodivine realitiesoftheSpiritand theWord ofGodtoshapeChristiansin divinity , ed.JohnBolt,trans. JohnVriend(Grand [Cambridge:CambridgeUniversity Press, alone ofScripture,itsdivine authority, , but rather necessitates acanonof , butrathernecessitates through enlightening by

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A more systematic account of Paul’s teaching Bible were the Word of God when he was alive, might categorize the Word of God as the objective since some New Testament books were written principle and the Spirit of God as the subjective after his death. This being so, it is not necessary for principle of Christian philosophical reflection, but Paul to have assented to the 66 books of the Bible we need not enter into that detailed discussion as the Word of God in order to argue (as I would here.10 However, the Spirit and Word might be pre- like to) that Christian philosophers desiring to be cisely defined and related, according to Paul they Pauline (like Moser) must grant to the whole Bible are both the Christian’s redemptive authority—that the same high divine status and spiritual use that much is abundantly clear from Paul’s letters—and Paul attributed to the Word of God. Christians as the Christian’s redemptive authority, they are know directly by the internal testimony of the Holy regulative of the mode and content of Christian Spirit that the Bible is the authoritative Word of philosophy. For Paul, the Spirit and Word are de- God.13 It follows, therefore, that Christian phi- terminative for how Christian philosophers should losophers must treat the Bible as Paul treated the go about deriving conclusions and taking stances Word of God if they are to follow Paul’s example. on particular theoretical issues (for example), and To insist otherwise would be to follow the letter of determinative for what conclusions they derive and Paul’s teaching while neglecting the Spirit. stances they take (Gal. 5:22–23; 2 Cor. 10:5–6; Col. 2:8; 2 Tim. 3:15–4:5). The Spirit and Word Conclusion do not grant outright solutions to every philosophi- If we are to be Pauline, uniting wisdom and cal problem, but they do say plenty of pertinent Spirit is not enough, contra Moser. Distinctively things about philosophical issues, and these perti- Pauline philosophy must set up a disciplinary nent things should be taken most seriously by the model that unites Spirit, wisdom, and Word. 11 Christian philosopher. Such a fully Pauline conception of Christ-shaped But what is the Word of God? The passages listed above show that for Paul it is at least the He- brew Bible and the gospel message of “Jesus Christ 13 See Richard B. Gaffin Jr., “Systematic Theology and and him crucified” (1 Cor. 2:2), although good Hermeneutics,” in Seeing Christ in All of Scripture: Hermeneu- arguments exist for Paul’s having granted authority tics at Westminster Theological Seminary, ed. Peter A. Lillback 12 (Philadelphia: Westminster Seminary Press, 2016), 40–41: “The to the apostolic witness as a whole. It is doubtful, conviction expressed (or that ought to be expressed) in saying, however, that Paul believed the 66 books of the ‘The Bible is God’s Word,’ arises immediately from being exposed directly to Scripture—not only, perhaps not even primarily, to its explicit self-witness in passages like 2 Timothy 3:16 and 2 Peter 1:20–21, but also to Scripture throughout. This conviction, pro- Moser’s model of Pauline philosophy, not his practice of Pauline duced by the Holy Spirit, may not be called into question.”The philosophy. In many ways, Moser’s use of the Bible is exemplary; great Reformed confessions take the position outlined here by the problem is that on his model, as I understand it, his use of Gaffin. The Belgic Confession article 5 reads: “We receive all the Bible is unnecessary for his philosophy to qualify as Pauline. these books [of the Bible] and these only as holy and canonical, 10 Preliminarily, I submit that the fact that the Spirit and for the regulating, founding, and establishing of our faith. And Word are (organically) related in Paul’s thinking as objective we believe without a doubt all things contained in them—not so and subjective philosophical principles follows from the aim of much because the church receives and approves them as such Pauline philosophy: wisdom “not of this age” (1 Cor. 2:6). See but above all because the Holy Spirit testifies in our hearts that Geerhardus Vos, Redemptive History and Biblical Interpretation: they are from God, and also because they prove themselves to The Shorter Writings of Geerhardus Vos, ed. Richard B. Gaffin Jr. be from God. For even the blind themselves are able to see that (Phillipsburg, NJ: P&R, 2001), 9–10 and 116–18. the things predicted in them do happen.” See also the West- minster Confession of Faith 1.4 and 1.5. Building on the work 11 See Joseph N. Partain, “Christian Philosophy and Philoso- of John Calvin (cf. Institutes of the Christian Religion, ed. John phy’s Perennial Problems,” Christ-Shaped Philosophy Project T. McNeill, trans. Ford Lewis Battles [Louisville: Westminster Witness Servant (2013). John Knox, 1960], 1.7.2), these Reformed Christian confessions 12 See Herman Ridderbos, Paul: An Outline of His Theology describe a cognitive process of acquiring knowledge about the (Grand Rapids: Eerdmans, 1997), 240–41 and 483. See also divine origin and authority of the Bible similar, but different in Ridderbos, Redemptive History and the New Testament Scriptures important respects, to Alvin Plantinga’s extended A/C model. See (Phillipsburg, NJ: P&R, 1988) and Meredith G. Kline, The Struc- his Warranted Christian Belief (Oxford: Oxford University Press, ture of Biblical Authority (Grand Rapids: Eerdmans, 1972). 2000). 65 66

Ordained Servant $ Volume 25 2016 nia. Theological SeminaryinPhiladelphia,Pennsylva Mountain, Georgia,andastudentatWestminster Church ofLookoutMountain(PCA)in James D. Baird will belikeawiseman”(Matt.7:24). then whohearsthesewordsofmine anddoesthem his divine wordsandacquiring wisdom:“Everyone saw mostclearlythecausallinkbetweenobeying cipleship. Afterall,itwastheMessiahhimselfwho philosophy thatiscastprincipally asmessianic dis posing shouldenhancehisvisionforaChristian supplementing hismodelinthewayIampro undermining thebetterthrustofMoser’s labors, 15:26; 16:12–15;17:3,8,12,17–19).Ratherthan must bepreeminent aswell(Col.1:23;cf.John 1:18)—and ifChrististobepreeminent, hisWord preeminent inallthings,evenphilosophy(Col. and inquiryauthoritative byChrist’s Spiritspeaking submit themselvesandtheir quest forwisdomto philosophy shouldcallChristianphilosophersto ments onearlierdrafts ofthispaper. K. Moser,andTedla G.Woldeyohannes fortheir helpfulcom 15 Problems,” 7). cal content”(“ChristianPhilosophy andPhilosophy’s Perennial Christ’) isitself—ateverypoint—informed andguided bybibli ence mode’inaSpirit-empowered, ‘Gethsemaneunion with inquiry byGodinChrist’(thatwhichcallsforMoser’s ‘obedi 14

I wouldliketothank WilliamD.Dennison, JoelCarini, Paul Here, IaminagreementwithPartain: “This‘redemptive through the Word ofGod. is amemberofGracePresbyterian 14 Christmust be 15

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manner & form following. That is to say first, I commend my Soul into the hands of God my Servant Creator, hoping & assuredly believing through the only merits of Jesus Christ my Saviour to be made partaker of life everlasting. And my World body to the earth whereof it is made. I have begun my article with these details for two reasons. First, the English-speaking world is Why Shakespeare now celebrating the 400th anniversary of Shake- speare’s death. The article you are reading right Matters now is occasioned by that anniversary. Second, I Originally published electronically in Ordained Servant want to plant a seed that will lead to fruition at the April 20161 end of this article. I have come to regard Shake- speare as a Christian writer. I make no claim to by Leland Ryken know the state of his soul during his life and at the time of his death. But no matter how much hen William Shakespeare died at the age of we qualify the data I have already cited as being W52 on April 23, 1616, he was buried inside rooted in the Protestant milieu of Shakespeare’s Holy Trinity Church in Stratford-upon-Avon. day, the data is indisputably there. It is also present He had been baptized in the same church as an in Shakespeare’s writings. The myth of the secular infant. Shakespeare was buried inside the church Shakespeare is a fallacy foisted on an intimidated in a day when most people were buried in the public in an unbelieving age. churchyard surrounding the church. Why? I will place one more enticing tidbit on the When Shakespeare retired from a theatri- plate of readers of Ordained Servant. Shakespeare’s cal career in London five years before his death, biblical knowledge was extensive (of which I will he became a lay reader (also called lay rector) at say more below). The English Bible that he pri- the local Anglican church. At the very least this marily used in his works was the Puritan Geneva means that he supported the church financially Bible, translated in Calvin’s Geneva by Protestant and wanted to be affiliated with it in the eyes of exiles from England. townspeople. I believe that it meant a lot more than that. A lay reader in an Anglican church takes A Word of Encouragement to the a leadership role in worship services, at least to the Fainthearted extent of public reading of Scripture. I am about to make lofty claims for the great- Shakespeare’s untimely death at age 52 was ness of Shakespeare (without doubt the greatest preceded by a period of illness of unknown dura- English author), but I do so in an awareness that tion. A month before his death, he signed his will. not everyone begins at the same starting point in The preamble to that will reads, relation to the bard. To readers with little acquain- tance with Shakespeare, let me offer the advice In the name of God Amen. I William Shack- to begin where you are. In every area of life, speare (sic.) of Stratford upon Avon in the acquiring a taste for the excellent requires contact county of Warwickshire gent., in perfect

with it. There are printed guides to the plays of World Servant health & memory God be praised, do make Shakespeare that can take you by the hand and say & ordain this my last will & testament in “look.” Of course the best initiation or reentry into the plays of Shakespeare is to watch a performance

1 http://opc.org/os.html?article_id=547&issue_id=114. of a play. 67 68

Ordained Servant $ Volume 25 2016 perspectives: (1) we do not need to understand all perspectives: (1)wedonotneedtounderstand speare’s languagedifficult. Iofferthefollowing There isnoneedtoapologizeforfinding Shake archaic languagemakeshimaverydifficult writer. offer isthatShakespeare’s highlypoeticandoften 146. literature: sonnets12,18,29,73,98,106,116,and at leastareamongthechoicest treasuresofEnglish speare areasgreathisbestplays.Thefollowing them andfindwanting(asIdo). the onesIhavelisted,incasemyreadersdip into forplaysbeyond not wanttobeheldaccountable about them.Ihavenoproblemwiththat,butdo include additional playsandareoftenpassionate ( Macbeth great tragedies ( Merchant ofVenice belong totheinnercircle ( problematical aspectstothembutnonetheless You LikeIt comedies ( works intheShakespearecanon:tworomantic would acknowledge tobethe Shakespeare arebasedonwhatnearlyeveryone of less, theclaimsthatImakeforimportance might evenclaimthemasfavoriteworks.Nonethe moments, northattheylackchampionswho not meanthatthelesserworksdohavetheir fact, weusuallydropintoablackhole.Thisdoes cally oncewemovebeyondtheir bestworks.In With allliteraryauthors,thequality fallsoffdrasti tians? question, WhydoesShakespeare matterforChris Shakespeare, Iwillprovidefive answerstothe ies much ofitbelow thesurface. not carryallitsmeaning onthesurface but embod and morefamiliar; (3)thegreatestliterature does withthetextmakesitmore (2) repeatedcontact the wordsinordertoenjoyShakespeare’s works; The Winter’s Tale A finalnoteofencouragementthatIwantto In addition totheplays,sonnetsofShake thefollowing disclaimer.I alsoneedtostate To giveshapetowhatIwill sayinpraiseof ), andthegreatestoflateromances ), threerelativelyearlyplaysthathave A MidsummerNight’s Dream Hamlet, Othello,KingLear ). OtherShakespearelovers , and Julius Caesar Romeo andJuliet crème-de-la-crème ), thefour and , and , The As ------people’s experiencesoverthecenturiestoconfirm not havespacetoprovethat,soIwilljustappeal language atitsmostbeautifulandpowerful. Ido these twobooksaretheverytouchstoneofEnglish the continuity ofcivilization? Oneansweristhat represent amid thatthreatened circumstances works ofShakespeare.Whatdid thesetwobooks their possessionweretheKingJamesBibleand two booksthattheyweremostlikelytohavein pioneers headedwestintheir coveredwagons,the Language Matters 1. Shakespeare MattersBecauseBeautiful to cheapenthe ideathatIamadvocating— title fromseveral yearsagowassopreposterous as literary portrayalofhumanexperience. Abook constitutes amajorchapterin thehistoryof many aspectsofhumanexperience thathehimself and Shakespearewrotesomuch andcoveredso the humanrace’s testimonytoitsown experience, thentic humanexperience.Literatureasawholeis Matters Understanding ofHumanExperience 2. Shakespeare MattersBecausethe the character;youneedwords.” about playingShakespeare,“You needmorethan ofanactresswhosaid I wasstruckbythestatement that hecreatedusewordsastheir building blocks. words thathewrote.Theworldsofimagination never do. such loftyheights, butwearediminished ifwe everyday discourse. We cannotalwaysresideat itself andelevateourspiritsbeyondtheidiom of lives wherethebestlanguageisliberatedtobe prosaic languagelacks.We needaspaceinour Beautiful andexaltedlanguagehasapower that and beauty. Christianity isareligionofthe word. ters becauseGodisthesourceofbothlanguage of famousquotations. King JamesBibleandShakespeareincompilations my claim.Onesignalisthespaceallottedto Multiple sourcestellusthatwhenAmerican It isatruismthatliteraturethevoice ofau The greatnessofShakespearebeginswiththe Why doesbeautifullanguagematter?Itmat Shake - - - speare and the Invention of the Human. Shake- versality comes from his contemporary poet and speare did not invent the human. But the more playwright Ben Jonson. In a memorial poem on modest claim that he is an unsurpassed portrayer Shakespeare, Jonson called Shakespeare “soul of of the human is true. the age,” but then he went on to say that Shake- Wherein lies the secret of Shakespeare’s ability speare “was not of an age but for all time.”4 to do this? It starts with skill in character creation. Wherein lies the value of Shakespeare’s Every one of the plays I listed earlier provides us portrayal of human experience? It yields a kind of with a gallery of memorable characters. These truth—truthfulness in human experience. When characters have such a life force pulsing through we contemplate the experiences that Shakespeare them that they are almost impossible to forget. I places before us, we come to see human experi- remember once reading along in Northrop Frye’s ence accurately. I call this knowledge in the form book The Great Code: The Bible and Literature of right seeing. It is representational truth as com- and encountering the following sentence: “Char- pared with ideational truth. Shakespeare gives us acters in Shakespeare or Dickens take on a life of both, but it is the living through of experiences like their own apart from their function in the play or young people in love and destructive ambition and novel they appear in.”2 Yes they do. the mysteries of providence that we chiefly carry In addition to the vividness of Shakespeare’s away from an immersion in Shakespeare plays. imagined characters, we should note their range. The range of Shakespeare’s characters comes close 3. Shakespeare Matters Because Good to embracing humanity as a whole. We encounter Entertainment Matters the proverbial good, bad, and ugly. We meet young We live in a day of cheap and tawdry enter- people in love, people in their prime, and old tainment. The sonnets and plays of Shakespeare people. When I teach Shakespeare’s “seven ages of offer an alternative. In addition to the crisis of man” speech, I tell my students that Shakespeare entertainment at a societal level, the subject of got it right. I do not have space to quote the whole leisure has always been a topic of neglect in the speech, but here are the sixth and seven ages of a church. Because we do not dignify the concept of person, which I quote as a parallel passage when I leisure and surround it with a Christian defense, teach the portrait of old age in Ecclesiastes 12:1–8: we usually sink to a low level by default. The … his big manly voice, leisure life of most Christians does not rise much Turning again toward childish treble, pipes above the general level of our culture. Reading And whistles in his sound. and viewing Shakespeare (along with other great Last scene of all, literature) provides a better way. That ends this strange eventful history, What things constitute what T. S. Eliot called 5 Is second childishness and mere oblivion, “superior amusement” (which I prefer to call Sans teeth, sans eyes, sans taste, sans every- superior entertainment)? For starters, many of the thing.3 pleasures of Shakespeare’s plays are the pleasures of narrative or story. One ingredient is the char- In addition to the vividness and range of Shake- acters that Shakespeare invented, of which I have speare’s characters, we may note their universality. already spoken. A second is the plots that captivate We have met Shakespeare’s characters in real life. us. Shakespeare’s plays are a primer on storytell- In fact, we see some of them when we look in the ing, with such elements as conflict moving to mirror. The best comment on Shakespeare’s uni- World Servant

4 Ben Jonson, “To The Memory of My Beloved Master William 2 Northrop Frye, The Great Code: The Bible and Literature Shakespeare, and What He Hath Left Us,” lines 17 and 43. (New York: Harcourt Brace Jovanovich, 1982), 238. 5 T. S. Eliot, The Sacred Wood (London: Methuen, 1920, 1960), 3 As You Like It, Act 2, scene 7, lines 160–66. viii. 69 70

Ordained Servant $ Volume 25 2016 master. of theresourceslanguageisaperformanceby performance inwords.” meet RobertFrost’s definition ofapoemas “a his poetry(inwhichmostofplaysarewritten) poetry, andsymbolinawaythatmakes metaphor, words ispleasurable.Heexploited theresourcesof the goods.Additionally, Shakespeare’s waywith tion ispleasurable.Shakespeare’s worksdeliver curately andwithinsightintothehumancondi human experienceobservedandrecordedac pleasurable havealreadybeenmentioned.To see ing whatmakesShakespeare’s poemsandplays windows totheworld. to reallife.Shakespeare’s poemsandplaysgiveus first tolook there.Butliteratureisbifocal:itasksus and stay world issocompellingthatiteasytoenter enter awholeworldoftheimagination.That When wereadorviewaShakespeareanplay, we theplaceofsettinginusualsense. world takes props, sotheconceptofenteringanimagined Shakespeare’s playsdonotemployrealisticstage its magic. and how itallendscanusuallybetrustedtowork ean play, ourcuriosityaboutwhathappensnext immersed intheopening sceneofaShakespear what happensnext. requirement, namely, makinguswanttoknow famously saidthatastoryhasonlyoneessential prise, anddramaticirony. NovelistE.M.Forster resolution, suspense,momentsofrevelation,sur Guide toItsUnderstanding 7 1962), 35. 6 drama Shakespeareisstillthe bestshow intown. is obvioustomethatafter400 years,inthefieldof end oftheprogramandreflectonsummer,it summer unfolds.WhenIflybacktothe U.S. atthe in England.Ourstudentswatchmanyplaysasthe the WheatonCollegesummerliteratureprogram Robert Frost, quoted byElizabeth Drew, E. M.Forster, Through theyearsIhavefrequently goneon Two additional avenues toward understand The thirdnarrativeingredient issetting. at Aspects oftheNovel theworkandthenlook 6 Onceweallow ourselvestobe (NewYork: Dell,1959),84. 7 Shakespeare’s exploitation (Harmondsworth:Penguin, Poetry: AModern through - it - - - - “every lewd[ignorant]lad.” fact thattheBiblewasbeing disputedby intaverns the BibleshouldnotbetranslatedintoEnglish The CatholicThomasMoreofferedasproofthat Children learnedtoreadfromtheEnglishBible. aboutbook. was thebestsellingandmosttalked gin withShakespeare’s culturalmilieu. TheBible is asubjectthatdeartomyheart.We needtobe as apresenceinShakespeare’s sonnetsandplays.It Matters 4. Shakespeare MattersBecausetheBible versity ofMichigan Press,1958),254. 8 Grammar Schooltranslated passages fromthe school education,whenstudents attheStratford with theGenevaBiblecame duringhisgrammar ButShakespeare’s on thetable. firstacquaintance worship, andwhereaBiblewasalwaysavailable the GenevaBiblereadatmealsandinfamily a Huguenotfamily, wherehewouldhaveheard speare eventuallybecamealodgerinthehomeof off-season). Whenresiding inLondon,Shake (with Shakespearereturning homeduring the pursued anactingandwritingcareerinLondon Shakespeare’s family residedinStratfordwhilehe that ontheGenevaBible.Whatcausedshift? ences werebasedontheBishop’s Bible,andafter included thebestsellingbookofhisday. be unthinkablethathislibrarywouldnothave owned anextensivepersonallibrary, anditwould scholar notes,Shakespeare’s playssuggestthathe have beenalifelongreaderoftheBible.Asone biblicalknowledge, thathemustbased ondetailed he madesomanyreferencestotheBible,often heart. To theendofShakespeare’s writingcareer, Shakespeare must haveknown themvirtuallyby references tothefirstfourchaptersofGenesisthat subject regularlytheorizethattherearesomany sonnets isapproximately2,000.Expertsonthe number ofbiblicalreferencesintheplaysand Thetotal of theBibleyieldsfollowing data. Quoted inR.W. Chambers, A “factsheet”onShakespeare’s knowledge Whole bookshavebeenwrittenontheBible Before 1598,Shakespeare’s biblicalrefer Thomas More 8 (AnnArbor:Uni - - - - Geneva Bible into Latin and then back into Eng- a work in which Christian patterns are latent can lish. Occasionally Shakespeare even alludes to the be all the more powerful for that understated marginalia of the Geneva Bible and not just the quality. There is a place for implicitly Christian main text. literature as well as explicitly Christian literature. For a Christian reader or viewer, one of the The myth of the secular Shakespeare casts a sources of edification in Shakespeare’s sonnets long shadow, even among Christians, so when I and plays is the biblical presence in them. We meet resistance, my first strategy is to ask, What is do not need those references when we have the there in Shakespeare’s works that contradicts Chris- Bible itself, but if we grant that we want whole- tianity? My own answer is that I am disappointed some literature in our lives beyond the Bible, then by bawdy and indecent scenes and language. But the rootedness of a work in the Bible becomes an these passages are relatively few and far between. avenue toward increased pleasure and edification. Certainly we cannot ascribe to Shakespeare the In some Christian circles there is an unwarranted indecencies and assaults on Christian morality that disparagement of Christian literature because it are visited on us by modern directors of his plays. represents “second level” discourse, whereas the What, then, constitutes the Christian ele- Bible is the primary level. But sermons based on ment in Shakespeare’s plays and poems? I have the Bible are in the same category as literature. already noted the biblical presence. Macbeth is the Authors like Shakespeare and Milton do the same Shakespearean play that I teach most often, and thing that preachers do—they create human one authority on the subject of the Bible in Shake- discourse on the foundation of the Bible itself. In speare identifies over 200 biblical references and principle, a sermon and Christian work of litera- echoes in this play. That averages out to a biblical ture have the same potential for truth and error. presence once every minute. The Bible enjoins us to sing a new song—a Additionally, the perspective from which hu- new poem, a fresh metaphor, an original story. man experience is viewed (the themes or embod- Placed into an unexpected setting, the Bible can ied ideas) is consonant with Christianity. Here is come alive or be confirmed in new ways. It can a brief list that covers all of the genres in which perform the same function as a good sermon, with Shakespeare wrote: affirmation of romantic love the added element of entertainment and artistic and marriage; the potential of the human heart for enrichment. I will speak personally in saying that both good and evil; the destructive effects of un- my life has been continuously enriched by seeing checked ambition and other passions; the workings the Bible and its truths enshrined in the plays and of divine providence; the necessity of forgiveness; sonnets of Shakespeare. the certainty of justice and retribution for evil; the importance of order within the individual and 5. Christian Shakespeare? society; the need to choose good rather than evil. Great literature that embodies Christian truth That is a beginning list. has been a major source of spiritual input in my Also Christian is the world that Shakespeare life. Over the course of my career as a literary creates in his plays. That world is based on Chris- scholar, Shakespeare’s works came to seem more tian premises. The best summary statement on this and more Christian until I reached the point of not comes from a guide to Christian historical sites in hesitating to claim him as a Christian writer. The London. Shakespeare’s plays are Christian, claims rewards of reading his best works are the same as the author, because they assume the same kind those of reading Donne, Herbert, and Milton: we reality that the Bible does. That is exactly right. World Servant view human experience from a Christian perspec- Shakespeare’s works assume the reality of God tive. This is not say that Shakespeare’s works are as and the Christian supernatural, including heaven overtly Christian as those of Milton, but sometimes and hell, angels and demons. His plays accept the premise that every human soul is destined for

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Ordained Servant $ Volume 25 2016 to fightthebattle,butyoucanplantaflagof initial sions arise.You donothavethetimeorexpertise for theChristianelementinShakespeareasocca astand that Ihavesaidenoughyouwilltake Christian elementsfromWestern culture.Ihope tual. Second,secularforcesaretryingtoexcise all rewards areabundant,andsomeofthemspiri of thattimewiththegreatestEnglishauthor. The literature, Iwantyoutoconsiderspending some timefor First, tothedegreewhichyoutake readers of Summary world picture. to connectthedotsandseeanoverallChristian understood istheChristianone.Heexpectsus work withinwhichheexpectshisthemestobe allusions andechoes,hesignalsthattheframe when Shakespearefillshisplayswithbiblical not makethemanylessChristian.Furthermore, religious andphilosophicalsystems.Butthatdoes mean thattheyareideassharedbyother implicitly orinclusivelyChristian,bywhichI they must notexist. with Christiandoctrine?Ifwecannotnamethem, Shakespeare’s playscanbesaidtoincongruous earlier:whatideasin tion thatIputonthetable a deadwomancomestolife.Ireturnques of from thedeadwithastoryinwhichstatue Winter’s Tale with theChristianschemeofvirtuesandvices. people make.Shakespeare’s moralvisionlinesup either heavenorhell,basedonthechoices that (Crossway, 2015). recent ofwhich is He haspublishedmorethan fifty books,themost time. Heisinhis48thyearof teaching atWheaton. Wheaton College,where hecontinuestoteach part- Leland Ryken supporting army. Resourcesareavailabletoprovidea resistance. What isthetakeaway valueofthisarticlefor It istruethatoftentheembodied themesare Ordained Servant evenaffirmsbeliefintheresurrection isEmeritusProfessorofEnglishat J. I.Packer: AnEvangelicalLife ? Ihavetwoanswers. - - The - -

system, as liberal governments in the Nether- lands had tried, Kuyper argued for institutional Servant pluralism so that Roman Catholics, Calvinists, and “Evolutionists” might have their own schools and universities. The idea of “one Science only,” History Kuyper asserted, was “artificial” and its days were “numbered.”A better approach was for intellectual endeavor to“flourish in … multiformity.”3 As much as Kuyper and his hosts from the The Good, the Bad, and Presbyterian Church’s original seminary shared in their understanding of Calvinism, the Dutch- the Neutral: Calvinism man’s praise for a “common” educational system and the School Question in the United States and advocacy of academic institutional diversity in the Netherlands was just Originally published electronically in Ordained Servant one indication of differences between American January 20161 and European Protestants about education. Those divergences in turn stemmed from political devel- by Darryl G. Hart opments that played out differently in Europe and North America after the revolutions of the eigh- n 1898 when Abraham Kuyper, a Dutch teenth century in the United States and France. IReformed minister, institution builder extraordi- What follows is an effort to place Presbyterian naire, and soon to be prime minister of the Neth- and Reformed Protestant ideas about education erlands, spoke at Princeton Seminary about the within a wider historical and cultural context. That virtues of Calvinism, he discussed schools in ways larger perspective may well indicate that Calvin- that may have left his listeners scratching their ists, instead of carving out a distinct and high view heads. On the one hand, Kuyper complimented of education, were much more dependent on the his hosts for living in a country where Calvinism accidents of history in their approach to education. was still vigorous. One sign of such health was a The heirs of a longer lasting pattern of church- “common school system” which began each day based and church-sponsored education during the with Bible reading and prayer. Although such tepid Middle Ages, the Reformers perpetuated schools religious exercises suggested a “decreasing distinct- that made religion central to learning. When civil ness” of Calvinistic convictions, they still reflected governments in the modern era of liberal politics the genius of the American founding and its debt took over the responsibilities of universal educa- to the “Pilgrim Fathers who gave the United States, tion, Reformed Protestants had to adjust and as opposed to the French Revolution, a decidedly they did so largely on terms set by their churches’ 2 Christian character.” For those paying careful relationship to the national government. attention to the series of six lectures, such praise of America’s public schools was at odds with Kuyper’s The Reformation of Learning remarks about Calvinism and science. In that For good reason, historians credit the Protes- lecture he contended that educational institu- tant Reformation with an emphasis on education tions needed to reflect distinct outlooks. Instead that had significant consequences for the expan- of implementing a common university or school HistoryServant sion of formal learning beyond the confines deter- mined by medieval Europe. Prior to the sixteenth 1 http://opc.org/os.html?article_id=527&issue_id=111. 2 Abraham Kuyper, Lectures on Calvinism (Grand Rapids: Eerdmans, 1931), 14–15. 3 Ibid., 141. 73 74

Ordained Servant $ Volume 25 2016 1541, Calvinwrote: civil servants.Inthe forfutureeducationeither asclergyor early stage institution ofschoolsthatwouldtrainboysatan sity) fortheeducationofpastorsandcalled ofauniver anacademy(theinitial stage establish of hisreformchurchlifeinGenevatookstepsto home. For John Calvin in the early stages instance, reading, learning catechisms,andworship inthe Christians couldfulfilltheir obligationsforBible also advocatedliteracyforthelaitysothataverage foralearnedministryonly sethighstandards but not foreducation.Protestants set ofexpectations church. TheReformationsetintomotionanew learning remainedlargelyinthehandsof an alternativemodelofeducation,butformal and Greekantiquity withtheRenaissanceprovided of training futurepriests.TherecoveryofRoman um toyoungmenandboysmainlyforthepurpose thetriviumandquadriviand monasteriestaught bishops andreligiousorders.Cathedralschools Roman Empire,theburdenforeducationfellon responsible foreducation.Afterthedemise ofthe century, theRomanCatholicChurchwaslargely 41. of Geneva intheTime ofCalvin siastical Ordinances,” in 4 rationale forthereformof nation’s educational Scotland’s FirstBookofDiscipline providedthe and improvedtraining forpastors.TheChurch of pansion ofeducationalopportunities for children tish ReformerJohnKnox,whosoughtasimilar ex Calvin quoted inPhilipEdgcumbeHughes,ed.,“1541Eccle government. ing thembothfortheministry andforcivil of instructingthem,withaviewtoprepar necessary tobuildacollegeforthepurpose is notleftdesolatetoourchildren,itwillbe raise upseedforthefuturesothatChurch humanities, andsincealsothereisneedto there isinstructioninthelanguagesand teaching (oftheology)onlyifinthefirstplace But sinceitispossibletoprofitfromsuch Calvin’s reformsinGenevainspiredtheScot 4 The RegisteroftheCompany ofPastors Ecclesiastical Ordinances (Grand Rapids:Eerdmans, 1966), - of - - - - - institutions: Revell, 1905),382. Knox, 5 ing broughtmorechildreninto thesystemandso controlofschool one hand,theexpansionofstate vehicle fornurturing aunified citizenry. Onthe identities, publiceducationbecameanimportant dated social affairsforthesakeofstrong national European governmentscentralizedandconsoli religious fidelity. Afterthe French Revolutionas systems designedmorefornationalunity thanfor educational century tothecreationofstate-run educational opportunities ledbythenineteenth nations gainedfromtheReformation’s expanding fact, theexperiencethatgovernmentsinProtestant dent ontheapprovalandfundingIn ofthestate. calledwerealsoheavilydepen which Protestants of civil authorities—theeducationalprogramsfor meaning itreliedonthesupportandpatronage The Problem ofStateSchools ministers.tant withtraininguniversities forProtes thatdovetailed and toimplementcurricularreformsatScotland’s stepstoprovideeducationineachparish taken the seventeenthcentury, Scottishparliamenthad and adaptingthemasmuch aspossible.Butby ing institutionscreatedbeforetheReformation an improvededucationrequired usingtheexist were difficult tofindatfirst,andKnox’s callfor From “TheBookofDiscipline” (1621),reprinted inJohn Funds forasystemofschoolsineachparish the generationfollowing. yet desirethecontinuance ofhisbenefitsto ly [for]theadvancementofChrist’s glory, or of thisrealm,ifeither yenow thirstunfeigned education andgodlyupbringingoftheyouth your honoursbemostcarefulforthevirtuous in theprimitive church:ofnecessityitisthat ing them,asthathedid hisapostlesandothers illuminate menmiraculously, suddenlychang ness; andseeing, also,thatGodnow ceases to Seeing thatmenarebornignorantofallgodli Because theReformationwasmagisterial— The HistoryoftheReformation inScotland 5 (NewYork: ------increased literacy. On the other hand, religion be- 1960s, however, when the U.S. Supreme Court came a potentially divisive matter. In which case, ruled that prayer and Bible reading in public national school systems might still include religion schools were unconstitutional, did the bulk of but did so in generic ways that included Christian American Protestants become alert to the kind of morality without theology. In other words, state arguments that Abraham Kuyper had made about control of education inevitably involved a weaken- the problems of a state-run education devoid of ing of overtly Christian teachings and practices. religion. Examples of state involvement in education varied but also indicated the dilemma that Re- Who Is Responsible for Education? formed Protestants faced after having been stake- Christians from a variety of backgrounds often holders in the early modern reform of schooling in look at school curricula or daily school exercises the West. In a nation such as France, at one end for religious elements to discern whether public of the spectrum, the ideology of the republic was schools are congenial or hostile to faith. Often hostile to religion and so state schools removed missed, however, is the much more basic and any vestiges of church influence. In Scotland the equally difficult question of who is responsible for demands of a modernizing economy and poli- educating children. If the state does not take the tics required a gradual abandonment of the old lead for education, if schooling is in the hands of parish model of local schools and the adoption churches or families, will schooling be divisive and of a public system in which religion supported upset a shared understanding of public life? Will national ideals. Churches responded by turning such an education even contribute to inequality to voluntary institutions such as Sunday schools as families send children to schools according to where children might receive a religiously based available financial resources? But what is a state- education. In the Netherlands, the state adopted sponsored education supposed to do with religion? a liberal system of education that included a bare Especially in a religiously diverse environment, minimum of Christian influence designed not excluding questions about faith that could readily to offend either Protestants or Roman Catholics. cause disagreements both in the classroom and Abraham Kuyper protested this “neutral” educa- at parent-teacher meetings, looks like a plausible tional system and advocated instead a pluralistic alternative. But if religion is important at least model where parents might receive state funding to cultivating the morality of students and as a for schools true to religious convictions—Roman piece of historical development, how can schools Catholic schools for Roman Catholics, Calvinist meaningfully exclude religious perspectives and schools for Calvinists. In the United States where subjects? political institutions were weak and decentralized, For a century or two after the Reformation, public schools often served community interests when churches and civil authorities cooperated instead of a national agenda. Even so, the public in a common enterprise, such questions were not school system involved the assimilation of children pressing. But since the expansion of religious free- to American ideals about God and virtue; as a dom and public education with the modern state result, common schools included prayer and Bible after the political revolutions of the eighteenth reading in ways that seemed too Protestant for Ro- century, such questions have haunted consider- man Catholics. School controversies in the 1830s ations of primary and secondary education. What and 1870s led some bishops to implement paro- individual Christians, families, or churches may Servant HistoryServant chial school systems for Roman Catholic children. decide about such matters is of course impossible Some American Presbyterians also entertained the to predict. But looking beyond the curriculum or idea of establishing a system of church schools out religious exercises during the school day to much of frustration over the thin character of religious more basic theological and political reflections instruction in the common schools. Not until the

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Ordained Servant $ Volume 25 2016 byterian Church inHillsdale,Michigan. Michigan, andanelderinHillsdaleOrthodox Pres professor ofhistoryatHillsdaleCollegeinHillsdale, Darryl G.Hart inthesedifficultat stake decisions. audience atPrinceton,mayhelptoclarifywhatis ham Kuypercommunicated tohisAmerican about whoisresponsibleforeducation,asAbra isdistinguishedvisitingassistant - - of justice by our presbytery. My friend proceeded to rewind the tape with the precision of a near- Servant photographic memory. I was stunned at what he remembered—the wound was as raw as though it happened yesterday. It struck me how much better Humor off I was, unable to let this fester. As I steadily near the expiration of my war- ranty (see Psalm 90:10), what impresses is less the From the Back Pew evidence of the fragility of the body (though there Eutychus II continues the tradition of Eutychus is plenty of that), than the fallibility of memory. I, Ed Clowney’s pen name in the initial issues Old men forget, as Shakespeare’s Henry V put of Christianity Today (1956–1960). As Clowney it plainly. It is not so much that I am losing my explained in his later anthology, Eutychus (and memory. Instead, I have come to appreciate how His Pin): “Eutychus was summoned to his post selective and idiosyncratic it is. I have even come as a symbol of Christians nodding, if not on the to reinterpret the words of my wife. She may not window-sill, at least in the back pew.” Like his have been paying me a compliment after all, but namesake, Eutychus II aims at “deflating ecclesi- perhaps more of a gentle chastisement. “Why do astical pretense, sham and present-day religiosity.” you remember that?” is what she really intends to This nom de plume will remain a cover for this ask. “Why devote your obviously limited mental ecclesiastical sleuth—to maintain his anonymity, resources to preserving that useless set of details? and thus his freedom to poke fun. And how do you still forget what day of the week is recyclable pickup? There are dangers of forgetting, to be sure. We know the fate of those who forget the past Lest We Remember in Santana’s famous warning. There is a short distance between forgetting and denial. Let us be Originally published electronically in Ordained Servant May 20161 glad the OPC has invested in cultivating its corpo- rate memory and hope that our denominational by Eutychus II archives will preserve the historical record for this vital end. But are we at risk in placing too much impor- ere is an episode that has occurred count- tance on memory? Is it wise to shame forgetfulness less times in three decades of marital bliss. H as if it is some moral failure? I don’t mean to make I will recall a story in our past and punctuate it light of the challenge of Alzheimer’s for patients with some colorful detail. This will prompt the and caregivers. We rightly treasure our memories. missus to exclaim, “How do you remember? I had But memory is never pure or innocent. It is fragile completely forgotten all of that!” Which in turn and superficial and as sin-stained as the rest of our inflames pride in my faculties of recollection. faculties. It can manipulate the past in the inter- A recent encounter with an old friend in ests of self. And if there even is such a thing as a ministry put me in a strange reversal of roles. The photographic memory, is that a blessing or a curse? two of us were reminiscing over some adult bever- My minister friend seemed to wallow in a prison of

ages. We broached an episode that took place over HumorServant self-absorption. two decades ago, when the two of us shared the If I have moved on from such unpleasant experience of being victims in a minor miscarriage memories, how much more have I forgotten my own offenses? This too is the grace of God, who, in 1 http://www.opc.org/os.html?article_id=557&issue_id=115. Isaac Watts’s colorful take on David’s penitential 77 78

Ordained Servant $ Volume 25 2016 doubt thathiscovenantpromises areforever. dence thatourGodremembers.Andwearenotto strength. Rather,weeatanddrinkintheconfi brance ofme,” heisnotaskingforfeatsofmental ofhissupper“inremem instructs ustopartake remember. Butwhen,forexample,ourLord psalm, will“blottheir memory”fromhisbook. Of course, Scripture constantly callsusto Of course,Scriptureconstantly - - path of all man-made programs. By way of contrast I suggest that challenges tend Servant to reveal the places where our foundational pre- suppositions are not sufficient to give an account of the Christian claims about redemption. The Exchange particular claims of Christianity about the need for redemption through the atoning work of Christ presuppose that unbelief is inexcusable in the face of clear general revelation about the eternal power Owen Anderson’s Reply and divine nature of God. If we offer circular argu- ments that beg the question, or use fallacies like to Paul Helseth’s Review appealing to authority or testimony, and we are not Originally published electronically in Ordained Servant taking thoughts captive, we are at least implying if June-July 20161 not conceding that unbelief has an excuse. My research about early Princeton and by Owen Anderson Charles Hodge is set in the context of asking why the original foundation of that institution did not am thankful to Paul for taking the time to read last. Far from claiming that the answer is that they Imy two books and write his review. The main were not orthodox, or suggesting there is some new thread of his review had to do with his claim that truth they must accept, I instead dig deeper into I raised questions about the orthodoxy of Charles the Westminster Standards to ask if they were used Hodge and Early Princeton thinkers. I doubt that to their fullest to respond to challenges. Specifi- even liberal theologians who disagree with Hodge cally, the Confession begins by affirming that the could successfully make such a claim. I make no light of nature and the works of creation and provi- such claim. Instead, my books are asking the ques- dence manifest the nature of God so that unbelief tion: what caused an alteration at Princeton from is without excuse. This is the basis for the redemp- its founding doctrine, and why wasn’t the theology tive claims of special revelation and the need for of Princeton in the work of Charles Hodge lasting? Christ. Christians should be eager and willing to What caused the change that we see today at both show that the light of nature, reason, clearly reveals Princeton Seminary and Princeton University? God and leaves no excuse.This foundational An example of two answers that I do not think work is affirmed in the Confession, and is presup- are sufficient is the progressive answer and the pes- posed in the claims of Princeton about piety and simistic answer. The progressive answer says that the knowledge of God, but it was not firmly and Princeton Seminary and Princeton University have explicitly set in place. Particularly, affirming the grown into more truth as they exchanged outdated combined truths of WSC questions 1, 46, and 101 opinions for what we see today. Perhaps they to say that the chief end of man is to know God in would argue this new understanding of truth is to all that by which he makes himself known, in all be found in the theology of Karl Barth. The more the works of creation and providence. conservative explanation tends to be a pessimistic My hope is to bring these foundational truths answer saying that all human institutions must into greater focus and encourage the need for get- decline and decay and therefore nothing surpris-

ting them into place for lasting work and fruit. Exchange Servant ing happened in the changes we see at Princeton. A downward spiral, compromise with falsehood, Owen Anderson is an assistant professor of philoso- and loss of vision in succeeding generations are the phy at Arizona State University in Tempe, Arizona, and an adjunct faculty member at Phoenix Semi- 1 http://opc.org/os.html?article_id=560&issue_id=116. nary in Phoenix, Arizona. 79 80

Ordained Servant $ Volume 25 2016 1 http://opc.org/os.html?article_id=561&issue_id=116. faithfulness tothefullandclear teachingofthe tions thatwerederivedfrom someplaceotherthan foundation becausetheyhad embracedassump alasting the OldPrincetonians failedtoestablish an excuseforunbelief. because theywouldhaveleftunbelieverswithout that wouldhaveensuredamorelastingfoundation bear uponthe“challenges”oftheir day, resources to from bringingthefullresourcesofStandards accommodated assumptionsthatpreventedthem dence,” andtheyfailedtodosobecausehad nature” andinallhisworks“ofcreationprovi God’s revelationofhimselfthrough“thelight teachingabout plicitly setinplace”theStandards’ that theOldPrincetonians failedto“firmlyandex Princeton’s “originalfoundation…did notlast”is Indeed, ProfessorAnderson’s explanationforwhy and clearteachingoftheWestminster Standards. not groundedinafaithfulcommitment tothefull were notsufficient precisely becausetheywere the Christianclaimsaboutredemption,” andthey tions” were“notsufficient togiveanaccountof Old Princetonians’ “foundationalpresupposi integrity wasfinallycompromised becausethe of hisargumentisthatPrinceton’s institutional question, hedoessoimplicitly. Thecentralthrust Hodge andhiscolleaguesatOldPrincetoninto Anderson doesnotexplicitly calltheorthodoxyof truethatProfessor practice. Whileitiscertainly it ispossibletobeorthodoxinprinciple butnotin do withthequestion ofwhetherandtowhatextent P by PaulK.Helseth June-July 2016 Originally publishedelectronically in Anderson toOwen Rejoinder raises two important questions.raises twoimportant Thefirsthasto rofessor Anderson’s responsetomyreview If thisisthecase,andifitindeedtruethat 1 Ordained Servant

- - - - little bitofwater. and itisapoint thatIstillthinkholdsatleasta to make,especially intheconclusionofmyreview, the term?Thisisbasicpoint thatIwastrying senseof less thanorthodoxinthemostelementary doctrine— with respecttothiscriticallyimportant very naturewouldindicate thattheywere—atleast distinct fromtheConfession,somethingthatbyits of Godthatwasfinallygroundedinsomething not inprinciple—to adoctrineoftheknowledge because theywerecommitted—in practiceevenif alasting legacy Princetonians failedtoestablish conclusion thatforProfessorAnderson,theOld Westminster thenhow canwe avoid Standards, the Paul, Minnesota of Northwestern–St.Paulat theUniversity Paul K.Helseth beyond thescopeofthisexchange. this question begsatheologicaldiscussion thatis and must bedone?Unfortunately, theanswerto not dosoinprecisely thewaythathethinks itcan as ProfessorAndersonclaims,ordid theysimply foundation fortheclaimsofspecial revelation, Old Princetonians infactnotprovide asufficient ceded “thatunbeliefhasanexcuse.” Butdid the lief],” andforthisreasontheymoreorlesscon clearly revealsGodandleavesnoexcuse[forunbe have been“toshow thatthelightofnature,reason, he thinksconsistentlyorthodoxbelieverswould nature ofGod.” Indeed,theywerenotaseager revelation abouttheeternalpower anddivine unbelief “is inexcusable in the face of clear general from offeringarationalaccountofprecisely why “foundational presuppositions”discouraged them revelation andtheneedforChrist”becausetheir equate basis“fortheredemptiveclaimsofspecial the OldPrincetonians failedtoprovideanad redemption.” According toProfessorAnderson, [adequate] accountoftheChristianclaimsabout presuppositions infactaresufficient togive“an question, namelythequestion ofwhatkinds raises another,perhapsevenmorefoundational Professor Anderson’s responsetomyreview . is professorofChristianThought , St. - - - to the Westminster Confession’s doctrine of the knowledge of God. Whereas the Old Princeton- Servant ians considered themselves to be confessional and were eager to defend orthodox commitments in the theological and philosophical controversies of Reading the eighteenth, nineteenth, and early twentieth centuries, nevertheless the doctrinal integrity of their efforts was undermined, he contends, by their accommodation of epistemological assumptions that led them to conclude—contra the Confes- Book Reviews sion—that “for an entire and clear knowledge” of both God and the highest good, “special revelation Reason and Faith alone will suffice” RFEP,( 122). At the heart of Anderson’s analysis in both volumes is his repeated insistence that even by Owen Anderson though the Old Princetonians, in fact, were not Originally published electronically in Ordained Servant committed rationalists, as many commentators January 20161 would have us believe, nevertheless their doctrine of the knowledge of God was compromised by an by Paul K. Helseth “unnoticed” and “undeveloped” dichotomy that subverted their ability not only to respond in an Reason and Faith at Early Princeton: Piety and the orthodox fashion to the more thoughtful chal- Knowledge of God, by Owen Anderson. New York: lenges of informed skeptics, but also to sustain an Palgrave Macmillan, 2014, x + 151 pages, $45.00 approach to education that was robustly, distinctly, Kindle, $67.50 paper. and enduringly Christian (RFEP, 28; RFTCH, 48). On the one hand, the Old Princetonians affirmed Reason and Faith in the Theology of Charles “that to bring glory to God means knowing him Hodge: American Common Sense Realism, by in all that by which He makes Himself known, Owen Anderson. New York: Palgrave Macmil- in all His works of creation and providence,” but lan, 2013, xiv + 137 pages, $42.45 Kindle, $44.68 on the other they insisted “that the goal of life is paper. to praise God in heaven while experiencing the beatific vision” RFEP,( 28; cf. RFTCH, 125ff.). wen Anderson is an accomplished philoso- The unnoticed “tension” (RFEP, 110; RFTCH, Opher with an ongoing research agenda that fo- e.g., 5, 39, 126) at the heart of this dichotomy cuses on the religious epistemologies of those who was problematic, Anderson contends, because it taught at Princeton College and Princeton Theo- opened the door to an otherworldly tendency that, logical Seminary from the time of the college’s when embraced, encouraged the Old Princeton- founding in 1746 to the time of the seminary’s ians not only to set aside the clarity and sufficiency reorganization in 1929. In these volumes, which of God’s revelation of himself “through the light form the two halves of a single, more comprehen- of nature (reason), and his works of creation and sive argument, Anderson advances that agenda by providence” (RFEP, 110; cf. RFTCH, e.g., 6, 40, Servant Reading Servant attempting to account for what he regards as the 68), but also to insist that “full and clear” (RFEP, Old Princetonians’ rather tenuous relationship 126, 134; RFTCH, 6, 7) knowledge of both God and the highest good is found not through the thoughtful exploration of general revelation, but in 1 http://www.opc.org/os.html?article_id=530&issue_id=111. “a direct perception of God” (RFEP, 32), the kind 81 82

Ordained Servant $ Volume 25 2016 reveals Godmorefullyandclearlythangeneral orthodox becausetheyinsistedthattheBible ing. Were theOldPrincetonians reallylessthan Hodge andhiscolleaguesclaimedtobedefend thoseofthetradition that even moreimportantly of HodgeandhiscolleaguesatOldPrinceton,but resented notjusttheepistemologicalcommitments will findthemselveswonderingifhehasfairlyrep the morethoughtfulreadersof providence, itgoeswithoutsayingthatanumber of the lightofnatureandinhisworkscreation and sufficiency ofGod’s revelationofhimselfin about Anderson’s spiriteddefenseoftheclarity in this—andnotthenext—world. derstanding oftherolereasoninknowing God more orthodox—andthereforearobust—un other contexts,believingacademics must recover a To preventsuchatragedyfromhappening againin their institutional descendants, Anderson contends. founding fatherswereeventuallyabandonedby distinctly Christiancommitments ofPrinceton’s and beauty( ing relentlesslysecularvisionsoftruth,goodness, the nameofreason”forpurposeadvanc anexcuseforunbelief,butalso“toco-opt to retain doing, itallowed morethoughtfulskepticsnotonly the roleofnaturaltheologyinknowing God.Inso “minimized” ( “truncated” ( less thanorthodoxbecauseitwasgroundedina that OldPrinceton’s religiousepistemologywas and thenewearth.Inshort,Andersonmaintains fully andfinallyrealizedonlyinthenewheavens of perceptionthatismediated byScriptureand theologians of OldPrincetonSeminary, butalso have anenduring interestinthetheologyand be thoughtfullyconsiderednot justbythosewho were, itmaybethecasethat hisvolumesneedto come? SinceAndersonargues forcefullythatthey an immediate perceptionofGod intheworldto 127, 131; knowing God “throughHisworks”( that thegoalofhumanexistenceisnotfoundin ing theConfessionbecausetheywerepersuaded revelation? Were theyreallyguiltyofundermin While therearemanythingstocommend RFTCH, RFEP, RFEP, RFEP, 118,126)inthisworld,but in 123).Thisexplainswhythe 136)viewofknowledge that e.g., 20,32,35,41,110,136) Ordained Servant RFEP, 110, - - -

- - 1 http://www.opc.org/os.html?article_id=536&issue_id=112. point ofmany colleaguesinhisfield.Heisweary B One, 2010,$26.99. ter Run theWorld—and Why Their DifferencesMat God IsNotOne:The EightRival ReligionsThat by JohnR.Muether February 2016 Originally publishedelectronically in Protheroby Stephen R. God Is Not One Paul KjossHelseth minster Standards. all thosewhoareeagertosubscribetheWest and potentiallyparadigm-shifting implicationsfor wide reading precisely becauseofitswide-ranging to naturaltheology, thenhisanalysisdemandsa orthodox becausetheywaveredonmattersrelating colleagues atOldPrincetonreallywerelessthan Indeed, ifAndersonisrightandHodgehis lationship betweengeneralandspecial revelation. the Westminster Confessionteachesaboutthere ofwhat interest intheepistemologicalentailments by thosewhohaveageneralandfarmorebasic Paul Thought ofNorthwestern–St. attheUniversity , byStephenR.Prothero.NewYork: Harper Prothero hasabeefwiththe prevailingview oston University professorofreligionStephen , St. Paul, Minnesota 1 is professorofChristian . Ordained Servant - - - - - of the approach to the study of world religions that the great and last prophet, Muhammad. pictures all religious pilgrims ascending the same Prothero goes on to survey eight major world mountain. If Jews and Confucians and Hindus religions, and the book as a whole is an engaging begin at different points in the foothills, they introduction, though not without its weaknesses. will eventually converge at the top. Best-selling Even the ordering of his chapters, from the great- champions of this view include Karen Armstrong, est religion to the smallest, will prove unsettling Joseph Campbell, and Bill Moyers. for the Christian reader, because he begins with Prothero presents an alternative perspective Islam. Predicting Christian objections, he provides in this follow-up to Religious Illiteracy (his 2007 ex- this wake-up call. “To presume that the conversa- posé of the shocking ignorance of world religions tion about the great religions starts with Christian- on the part of Americans). Neither book should ity is to show your parochialism and your age,” he be mistaken for a conservative Christian analysis counters. “The nineteenth and twentieth centuries of religion. Still, while he describes himself as a may have belonged to Christianity. The twenty-first “religiously confused” Christian, Prothero provides belongs to Islam” (63). After Christianity, he goes much clarity in God is Not One, especially in the on to cover Confucianism, Hinduism, Buddhism, light of recent controversies on the proper conduct Yoruba Religion, Judaism, and Daoism. of inter-religious dialogue. His treatment of Islam is a helpful primer on According to Prothero, this Enlightenment ap- its origins and history. He devotes careful attention proach from which he dissents demands a conde- to both the unity and the diversity in worldwide scending dismissal of the particularity of religious Islam. In the process, he takes aim at the simplistic truth claims and practices. He finds this thinking and sentimental claim that Christians and Mus- common among his undergraduate students in lims worship the same God. Irreconcilable differ- religion. If the study of world religions demands ences separate the Father of Jesus Christ from the a measure of winsome disagreement, his students God of Muhammad. Christians and Muslims will characteristically excel at cordiality, but they fail in live more cordially with each other only when they discerning genuine differences. While intentions reckon with these differences and not deny them. may be conciliatory, the results are catastrophic. (Note well, disaffected Wheaton College alumni Religious tolerance makes the world a safer place, and friends.) but false assertions of religious unity make it a far Less reliable is the author’s treatment of more dangerous place, Prothero insists. Christianity. Reformed Protestantism is given the He explains that “religion does not exist in the briefest of treatments, equal to that of Anabaptists abstract” any more “than you can speak language and half of the attention devoted to Anglicans. in general” (9). Particular religions have different Included among the myriad of Protestant denomi- goals and aspirations, and he proceeds to analyze nations are Mormonism, Jehovah’s Witnesses, and them in terms of problem, solution, technique, Christian Science. and exemplar. Christianity, for example, defines One bonus feature in the book worth noting the human condition as sinful, the solution as is his treatment of a ninth “world religion” in his salvation through Jesus Christ, the technique (and final chapter, “A Brief Coda on the New Atheism.” here he aims to be inclusive) “some combination While acknowledging the existence of “friendly of faith and good works.” His exemplars range from atheists,” the focus falls on the angry take-no- the saints of Roman Catholicism to ordinary be- prisoners rhetoric of Richard Dawkins, Sam Harris, Servant Reading Servant lievers of Protestantism. In contrast, Muslims see Christopher Hitchens, and others. Although they humanity less in a “fallen” sinful condition than as would strongly object to finding themselves in wanderers from the straight path. The solution is such company, Prothero considers them religious submission to Allah, the technique is the practice for several reasons. First, its advocates argue “with of the five pillars, and the exemplar, of course is the conviction of zealots” (318) rhetorically

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Ordained Servant $ Volume 25 2016 Orthodox PresbyterianChurch, Oviedo,Florida,is John R.Muether, appeal inhisconclusion: is intensifyingdramatically. Theauthormakesthis greater civility inaworldwherereligiouspluralism theological convictions.Butitmaymakeroomfor ofone’smand arelativismthaterodesthecertainty world religions.Humility doesnotnecessarilyde of humility asanessentialoutcomeofthestudy by newatheists, Protheropromotesthecultivation and theskepticaldismissal ofanythingreligious ers whowouldcommendtheunity ofallreligions against forcesofdarkness”(322). of lightareengagedinagreatapocalypticbattle atheists] liveinaManichean worldinwhichforces andcowboys, [new sample: “Likefundamentalists are accompanied byalivelyrhetoricasinthis (yes, theyevenhavetheir own rituals).Hisinsights creed, anethicalcode,acommunity, andacultus the functionalelementsofareligion:ithas foes” (322).Moresignificantly, atheism manifests matching “thedogmatismoftheir fundamentalist Presbyterian Church. in Orlando,Florida,andhistorianoftheOrthodox library directoratReformedTheological Seminary (335) Christianity, Confucianism andHinduism. in bothbeliefandpracticebetweenIslam differencesunderstanding ofthefundamental treasure chest,wemustwithaclear-eyed start all religionstogetherinonetrashcanor ginning withthesortofGodthinkthatlumps this goalthroughnewmeans.Ratherthanbe convinced, however, thatweneedtopursue can getalongwiththeir religiousrivals.Iam I toohopeforaworldinwhichhumanbeings By dissentingclimb fromboththemountain a rulingelderatReformation - - - $14.99, paper. Ross-shire, UK:ChristianFocus, 2012,188pages, sic Pastors andPastoral Classics Puritan Portraits: J.I.Packer onSelectedClas by Gregory E.Reynolds February 2016 Originally publishedelectronically in by J. I.Packer Puritan Portraits 1 http://www.opc.org/os.html?article_id=537&issue_id=112. He concludeswithaveryuseful epilogue:“The the workofWilliamPerkins and RichardBaxter. works. Part IIIpresents“Two Paragons,” Puritan in Boston. Actually, Packer explains threeofBoston’s thew Henry, JohnOwen, Flavel,andThomas Scougal, StephenCharnock,JohnBunyan,Mat pastors, highlightingamajorworkofeach:Henry deep theologyandpastoralapplication. ates andthuselaboratesontheprofoundblendof learn thenatureoftheir ministries. Packer appreci contribution tothechurchsincebyitwemay Work.” Their literarylegacyistheir mostimportant Pastorsmessage ingeneralcategories:“Puritan at clergyandtheira chapterexplaining thePuritan Packer with haswithhissubject.Hesetsthestage able styleonlyamplifiesthedeepconnection as athinkerandwriter. Andthisextremelyread confused. prudery withwhichtheyhadbecomeperennially werefromthelateVictorian the realPuritans Miller andMorgandemonstratedhow different inacademic circles. reputations the Puritans’ Miller andEdmund S.Morganhadrejuvenated eration before,secularIvyLeaguehistoriansPerry introduced, themtotheevangelicalworld.Agen J Puritan studiesPuritan thatrestored,orinmostcases ames InnesPacker isoneofthepioneers Part IIgivestheprofilesofsevenPuritan Packer ishisusuallucid andinterestingself 1 Ordained Servant , byJ.I.Packer. - - - - - Puritan Pastor’s Programme.” A just view of afflicting incidents is altogether Not only is Packer imbued with Puritan divin- necessary to a Christian deportment under ity but he is a theologian who is painfully aware of them; and that view is to be obtained only the modern situation of the Western church. by faith, not by sense; for it is the … Word alone that represents them justly, discovering And have you not noticed that much of West- in them the work of God, and consequently, ern Christianity is treading this path to extinc- designs becoming the divine perfections. (110) tion? It seems clearly so to me. What then can stop the rot and turn the tide? One thing only, So what of today, queries Packer? He wisely in my view: a renewed embrace of the Puritan observes that Boston’s biblical teaching will cause ideal of ministerial service. Without this noth- serious cognitive dissonance for the modern ing can stop the drift downhill. (181) Christian because the world around us teaches that “trouble-free living is virtually a human right” I leave you with a brief sample of my favorite (112). How necessary, then, is the wisdom of this Thomas Boston treatise, The Crook in the Lot little book in the present. (1737). During my college years my wife and I at- This is a masterful selection, given the volume tended the auction of the George Woodbury estate of material available. It is laid out in bite-sized por- in Bedford, New Hampshire, where I had been tions, not for fast-food consumption, but for slow, reared. Woodbury had left his Harvard post as a thoughtful chewing. For the busy pastor, Packer’s professor to restore his ancestral estate and rebuild summaries will remind us of the gist of works we the John Goffe Mill. This estate had a mysterious have already read and stimulate us to read them aura for those of us reared in the area. Woodberry over or read some for the first time. had restored the mill to saw lumber and grind grain as it had done centuries before. I remember Gregory E. Reynolds serves as the pastor of Amo- accompanying my mother to have wheat ground. skeag Presbyterian Church (OPC) in Manchester, So even though we were poor students, we felt New Hampshire, and is the editor of Ordained compelled to attend the auction on a fair summer Servant. day. I had just begun to collect antiquarian books and found a box of leather treasures. The one that caught my eye was Boston’s bewildering title The Crook in the Lot. It was a 1791 London edition with Eliza B. G. Woodbury’s signature, dated 1811. I didn’t dare bid when the box came on the block. It would have been futile as it went for a price way beyond my meager budget. But several years later I found the very same book in a bookstore for a price I could manage. So I discovered that the crook has nothing to do with theft, but with the wacky path life in a fallen world takes us down. The book is made up of three sermons on how to deal with “losses and crosses” Servant Reading Servant (104–13). Ecclesiastes 7:13 inspired the book’s title: “Consider the work of God: for who can make that straight, which he hath made crooked?” (KJV). Packer sums up Boston’s pastoral conclu- sion:

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Ordained Servant $ Volume 25 2016 God’s Family Means. Johnston, MarkG. Popular Works C. B.Mohr,1992. YIOTHESIA inthePauline Corpus Exegetical Investigation intotheBackground of Scott, JamesM. Grove, IL:InterVarsity, 2006. Theology 22.Edited byD.A.Carson.Downers ing aPauline Metaphor. Burke, Trevor J. Academic Works Adoption Webb, RobertAlexander. 1872. Experimental Treatise ture, Spirit,PrivilegesandEffects:APractical Houston, Thomas. Historical Works of alltheir content. B by DavidB.Garner March 2016 Originally publishedelectronically in Adoption on Suggested Reading 1 http://www.opc.org/os.html?article_id=541&issue_id=113. Colorado Springs:NavPress,1987. Ferguson, SinclairB. Christian Focus, 1997. my listingheredoesnotindicate endorsement elow Isuggestanumber ofbooks;course, . GrandRapids:Eerdmans,1947. 1 Adoption asSonsofGod:An Adopted intoGod’s Family: Explor The AdoptionofSons,ItsNa Child ofaKing:What Joining . Paisley, UK:Alex.Gardner, Geanies House,Scotland: Children oftheLivingGod New Studies inBiblical The ReformedDoctrineof Ordained Servant . Tübingen:J. - . - ton Press,2014,$24.97(cloth),$15.95(paper). Schaefer Riley. West Conshohocken,PA: Temple gogues CanBringYoung People Back Got Religion?HowChurches, Mosques, andSyna by JohnR.Muether March 2016 Originally publishedelectronically in by Naomi Schaefer Riley Got Religion? 1 http://www.opc.org/os.html?article_id=544&issue_id=113. Millennials prefer theàlacarteexperiencethat sensibilities ofemergingadults. particular commonfactorsthat shapethereligious culture following collegegraduation. Shecites two religious minorities assimilate intothebroaderhost loss ofreligiousidentitymarkersresultswhenthese African Americanchurches.Ineverycase,asharp Muslims, RomanCatholics,Jews,Mormons,and are devoted(inorder)toevangelicalProtestants, tends toseveralfaithtraditions. Separatechapters traditional religiouspractices. that doesnottranslateintofaithfulcommitment to spiritually inclinedthantheir boomerparents.But ies isthatthisdemographicmayactuallybemore community. OnesurprisingresultofSmith’s stud rootsin a dence, gettingmarried,andestablishing such asleavinghome,assuming financial indepen to deferthe“traditional markers”ofadulthood the “millennial generation,” emergingadultstend their transitionintoadulthood.Oftenlabeledas eighteen totwenty-nine-year-olds whoaredelaying psychologists,refersto coined bydevelopmental ity of“emergingadulthood.” Thisterm,recently Smith’s groundbreakinganalysisofthespiritual books, seekingtoexpandonsociologist Christian G First, thereisastronganti-institutional bias. Riley explainsthat“delayedadolescence”ex Riley’s contributiontoagrowing fieldof ot Religion? 1 is journalistNaomi Schaefer Ordained Servant , byNaomi ------feasts on a merry-go-round of choices. And in a jeopardize long-term success. The church eschews world of unbridled choice, paralysis can set in gimmicks, the pastor noted, “because twenty- and because “consumers of jam and religion think that thirty-somethings value authenticity” (30). But they will not be happy with their choice because might “authenticity”—rarely is that virtue ever they will always think there was something better defined—simply be the latest gimmick? Consider out there” (132). Institutional loyalty is a hard sell that Riley further notes that this congregation is in a culture of choice. so eager to welcome and affirm all of its members Compounding institutional resistance is a that it only recently took the step of installing el- second factor that is perhaps more profound: many ders (and this was to spare the pastor from making young people are busy in the cultivation of mul- all of the church’s financial decisions, including tiple identities. A young Jewish adult explains: “If I about his salary). A congregation without discipline were going to describe myself, I wouldn’t use Jew- seems a mighty thin expression of genuine com- ish in the top five descriptors. I’m from Atlanta, an munity. artist, I love to play Frisbee. Judaism is a big part of Another innovation that Riley commends is my identity but not the main label” (79). As young “Charlotte ONE,” an ecumenical collaboration of people are encouraged to experiment with lifestyle forty evangelical and mainline Protestant churches options, identities become less stable and more that seeks to bring college graduates back with malleable. Again, institutional restraints are es- more “wow factor”—expensive bands, charismatic chewed. As one young adult put it frankly: “What speakers, and elaborate social events—with the people in the past have gotten from the church, I intention ultimately of “funneling” them back get from the Internet and Facebook” (89). into more traditional churches. By pooling their Riley challenges some of these assumptions in resources, these churches pledge not to compete lively prose that often turns a clever phrase, as, for against each other for this demographic. Charlotte example, when she insists that “practicing faith is ONE deliberately avoids features of traditional a team sport” (82). Here is “plausibility structure” Christianity that prompted young people to leave made simple. Without social confirmation from in embarrassment (i.e., the “cringe factor”) and a religious community, faith commitments will high on that list was the sermon. Young people do atrophy under the intensely pluralistic pressures of not listen, organizers explain, because they “want modern life. She also turns a skeptical eye toward to have their voice heard” (126). It is difficult to some popular religious trends. Short-term missions imagine how this mindset will funnel millennials experience often gets “lost in translation” and does into settled, adult spirituality, enabling them to not result in a long-term commitment to religious “grow into their faith.” In these and other initia- service. She upholds the value of smaller churches tives that Riley commends, we see superficial and warns that the attractional, or seeker sensitive, expressions of community that conform to the church can cease to be the church. desires of young adults rather than engage them in At the same time, Riley identifies initiatives their spiritual formation. The language of self still that she believes may bring young people back to seemed to trump any vocabulary of service. institutional commitment. Millennials are urban The challenge of (re-)incorporating millenni- tribes, and peer-to-peer activity seems to work, at als into religious communities is at the same time least for the short term. One example she com- the task of taking them from “here to maturity,” mends is an urban church plant (a congregation to borrow from the title of Thomas Bergler’s latest Servant Reading Servant in the Presbyterian Church in America) in a large book. In this and in his previous book, Bergler has southern city that is attracting young people with a described perceptively the problem of “juveniliza- particular emphasis on a “theology of place.” But tion” in American churches (which he defines as even here, the reader is left wondering whether the developmental characteristics of adolescents concessions to the millennial mindset might

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Ordained Servant $ Volume 25 2016 Orthodox PresbyterianChurch. Seminary inOrlando,Florida,andhistorianofthe Florida, librarydirectoratReformedTheological ormation Orthodox PresbyterianChurch, Oviedo, John R.Muether happens whentheyturnthirty-one?”(103). lennials into“Young SingleAdult”wards:“What ter DaySaintprogramtosegregateMormonmil she posedthisquestion inherdescriptionofaLat belonging. Shevirtuallyconcedesthispoint when ministry crisisof onlyservetodelaytheinevitable her suggestionsofinnovativeformsyoungadult members ofreligiouscommunities. Inthe end, tions forturning emergingadultsintosustaining comes upshortindemonstratingconcretesolu adolescence isverymuch real”(91).Butshe ments adequately how the“wholeideaofdelayed challenge ofemergingadulthood.Rileydocu Riley. but thisisaquestion leftlargelyunexploredby ization plaguesthespiritualityofemergingadults, seems wisetoexploretheextentwhichjuvenil becoming normativeforChristiansofallages). Rapids: Eerdmans, 2014). Overcoming Juvenilization inAmericanChristianity ity 2

Thomas E.Bergler, (Grand Rapids:Eerdmans, 2012),and Got Religion? The Juvenilization ofAmericanChristian isalivelyintroductiontothe serves asarulingelderatRef From Here toMaturity: (Grand - - 2 - It - - - - DE: ISI,2015,258pages,$24.95. ligious Than Ever The Triumph ofFaith: Why theWorld IsMoreRe by JohnR.Muether April 2016 Originally publishedelectronically in by RodneyStark The Triumph ofFaith 1 http://www.opc.org/os.html?article_id=550&issue_id=114. of thisbook.) upagood20percent charts ofsurveyresultstake challenged: explains. (Awarning tothestatistically in 2005)isyielding amorereliable picture,he surveying (suchastheGallup World Polls, begun to China.Theintroductionofmoresophisticated inflate theappearanceofsecularism,fromEurope particularly unreliable.)Theeffecthasbeento singles outthePew ResearchCentersurveysas filiation orattendanceatreligiousservices.(Stark religious questions tomattersofinstitutionalaf guesswork” (12).Manysurveysseverelylimited havebeenbasedonsubstantial gious statistics shifted fromagnosticto“independentChristian.” tradition, own Stark’s religiousconvictionshave the oneunderreview.) RearedintheLutheran appearinhisbooktitles,including “triumph of” ers. (Thusphraseslike“riseof,” “victoryof,” and terms ofcompetitionthatyieldswinnersandlos commendsthestudyofworldreligionsin Stark thirty books,whichhehasauthoredorco-written, present appointment atBaylorUniversity. Insome Washington forthreedecadesbeforeacceptinghis thesociology ofreligionattheUniversitytaught of inthisfeisty book.Stark claim ofRodneyStark Thatisthe unscientific polling,andbaddata? future ofreligionarebasedonfalseassumptions, W “Until now,” asserts,“worldwidereli Stark wrong? Whatiftheir projectionsforthe hat ifthesociologists ofreligiongetitall 1 , by Rodney Stark. Wilmington, , byRodneyStark. Ordained Servant - - - - Stark takes the reader on a quick world tour, including innovative conservative churches. The beginning in Europe, where the claim of a “secu- losers are “theologies of doubt and disbelief” larized Europe” is simply a “grand illusion” (37). (199). Thus “Protestantism is as strong as ever in Declining church attendance is not an indica- America—only the names have changed” (201). tion of a rise in atheism, because the continent is And atheists? They may be louder now than in the replete with a “smorgasbord of spiritualities” (48), past, but they remain a tiny portion of the popula- and even alleged secular strongholds such as Swe- tion—less than 5 percent. den and the Netherlands are awash in New Age But is the stubborn and worldwide endurance and Eastern beliefs ranging from reincarnation to of religious conviction any comfort to orthodox mental telepathy. These “believing non-belongers” Christianity? Stark’s better polling data becomes (44) elude the measurement of pollsters who fixate less hopeful here. He concedes, for example, that on church membership. Stark even suggests that Christianity’s rapid expansion in sub-Saharan fears of growing Muslim populations in Europe are Africa is producing indigenous churches that are overstated. His research indicates that Muslim fer- shocking in the extent of their theological heresy. tility rates in Europe, as with the rest of the Euro- Polygamy, Old Testament dietary laws, and the pean population, have dropped below replacement prosperity gospel are common in many African level. Indeed, the only demographic in Europe Initiated Churches. (Moreover, the persistence that has a fertility rate above replacement level are of tribalism in new Christian sects has enflamed women who attend church weekly. much Christian-against-Christian violence.) Subsequent chapters make stops in Latin Towards the end of the book, Stark takes on America, the Muslim world, Africa, Asia (includ- Charles Taylor, the Canadian philosopher who ing Japan, China, and the “four tigers”—Taiwan, has argued, in books such as A Secular Age (2007), Hong Kong, Singapore, and South Korea), and fi- that the Enlightenment has created a “disen- nally America. Sociologists continue to predict the chanted world.” Stark dismisses Taylor’s claims withering of religious conviction under modernity. as superficial, and he associates them with the But across the globe, the evidence consistently reductionistic polling data he has exposed. Yet reveals otherwise: a remarkable revival of religion it seems that the charge of superficiality may be is unfolding. Stark gleefully notes the irony: “It is turned against Stark. When the author finds signs their unshakable faith in secularization that may of faith in beliefs in lucky charms, fortune tellers, be the most ‘irrational’ of all beliefs” (212). and the like (187), he is hardly describing a rise The key to Stark’s optimism is competition. in the triumph of true faith. Moreover, Taylor and Modernity does not secularize; rather, it pluralizes. others have explained that such practices are often And Stark confidently asserts that religion flour- quite compatible with secularist convictions. To ishes under unconstrained free-market conditions. paraphrase Immanuel Kant, Stark seems willing “Lazy churches” (such as state churches in Europe to settle for “enchantment within the limits of or Roman Catholicism in settings without Protes- modernity alone.” As sociologist Christian Smith tant competition) wither in numbers, because they has observed, conceiving of God as one’s personal lack the incentive for aggressive evangelization. He “cosmic butler” is a domesticated form of enchant- finds the evidence particularly striking in South ment. America, where the rise in Pentecostal Protestant- Finally, Stark does not reckon fully with the ism has awakened the Roman Catholic Church. effects of supernatural beliefs becoming privatized. Servant Reading Servant Thus church attendance in that continent exceeds Guardian angels, for example, may be effec- that of the United States and even of most Muslim tive coping devices in creating and maintaining nations. “Contrary to the sociological orthodoxy, personal identities. But they are unwelcome in pluralism results in active and effective churches” the highly rationalized world of the public square. (80). The winners are new religious movements, Simply put, religious values can be very popular

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Ordained Servant $ Volume 25 2016 Orthodox PresbyterianChurch. Seminary inOrlando,Florida,andhistorianofthe Florida, librarydirectoratReformedTheological ormation Orthodox PresbyterianChurch, Oviedo, John R.Muether Just keepthoseopinions toyourself. oftraditionalwomb ortheimportance marriage. lieve whatyouwantaboutthesanctityoflifein and highlymarginalizedatthesametime.Sobe 1 http://www.opc.org/os.html?article_id=556&issue_id=115. passage, followed bycontextualandhistorical introduces eachchapterwith atranslationofthe Hezekiah, Nehemiah, Ezra,andDaniel. Kaiser ham, Moses,Hannah,David, Solomon,Jonah, significant characters oftheHebrewBible:Abra sections oftheHebrewBibleandareofferedby Testament saints.Theprayerscomefromfamiliar W pages, $12.99,paper. C. KaiserJr. Wooster, Ohio:Weaver, 2015,176 oftheOldTestamentthe GreatPrayers I Will LiftMyEyesuntotheHills:Learning from by BryanEstelle May 2016 Originally publishedelectronically in by Walter C.Kaiser Jr. Hillsthe WillI LiftMy Eyes unto significant prayersmadebyprominent Old alter Kaiserhaswrittenabooksurveying 1 serves asarulingelderatRef Ordained Servant

, byWalter - - - ment saints.However, althoughtheauthorseeks to bereminded ofthepietytheseOldTesta lives ofOldTestament people.Indeed,itisstriking examples oftheprominent placeofprayerinthe uptheworkofprayer,basedon tians totake be appliedtotheNewTestament believer. lessonsfromtheprayersthatcan derive important ship inthehomeaswell.Inshort,Kaiserseeksto Sunday schoollessonsandprobablyforfamily wor easily beadaptedforsmallgroupBiblestudyor followed byalistofdiscussion questions thatmay mary ofthepoints madethroughouttheexposition analysis. Attheendofeachchapterthereisasum the sourceofexercising responsibility forsecuring this chapter’s end:“In whatsenseareyourprayers study questions anddiscussion sectionat starters from theprayerofSolomon. Kaiserasksinthe context.Let me explain.Takeenantal anexample dealt witheachoftheseprayers initsown cov been much morehelpfultothe readerifhehad Geerhardus Vos). Thatistosay, Kaisercouldhave tivity totheso-calledprinciple ofperiodicity (cf. This reviewerwouldhavepreferredmoresensi withinthelivesofNewTestamentstances saints. seek toapplythemconcretelyinpresentcircum lift “timelessprinciples” outofthesenarratives and This isdistracting. Second,thereisatendencyto Kaiser usestoomanyexclamationpoints foreffect. found notyposinthebook. with claritythatmatchesthisgoal.Thereviewer view. Kaiserhaswrittenadmirably atalevel and Weaver, audience oflaypeoplein hasatarget and majestythroughoutthebook.Thepublisher, painstofocusonexaltingGod’she takes glory Kaiser’s discussion. Itisalsorewarding toseethat theseprayersinforms of thepassagescontaining in theHebrewandhistoricalbackground sitive reading oftexts.Itisobviousthatmuch work believers today. serve, inKaiser’s warning view, for asanotable repeatedly theyfailedtoactonprayer. Thisshould OldTestamentplace amongthesenotable saints, to demonstratethatprayerdid holdaprominent One ofKaiser’s maingoalsistoinspireChris There aresomeweaknesses,however. First, One strengthofthislittlebookisKaiser’s sen ------the blessing and peace of God on the nation to which you belong? Are we in any sense the keepers Divine Rule Maintained of our nation?” (85). In the previous chapters there is no discussion of the uniqueness of the theocracy by Stephen J. Casselli of Israel. Nor is there any lengthy discussion about Originally published electronically in Ordained Servant how the promises of tenure in the land of Canaan June-July 20161 or exile from it were unique to God’s people of that age. This would have offered a great benefit by Ryan M. McGraw for Christians reading this book. Surely the apostle Paul makes clear that we are to pray for our civil Divine Rule Maintained: Anthony Burgess, leaders and the nations in which God has placed Covenant Theology, and the Place of the Law in us. But how is this different than the manner in Reformed Scholasticism, by Stephen J. Casselli. which the Old Testament saints prayed. More Grand Rapids: Reformation Heritage Books, 2016, explanation on this point would have strengthened 188 pages, $30.00. the book. Third, Kaiser opens himself up to another he function of God’s law in Scripture has criticism as well. It would be helpful to discuss in always raised difficult theological ques- the book the prayers of these Old Testament saints T tions. With the advent of modern exegesis and in light of the whole canon of Scripture, especially theological methods, the proposed options for the work, ministry, and role of our Lord Jesus understanding divine law have only multiplied. In Christ as Mediator (WCF 8). Moreover, discus- this climate, historical theology often challenges sion about a responsible use of typology (WCF contemporary assumptions and pushes us beyond 7.5–6) and Spirit-wrought obedience in the work the bounds of current proposals. Stephen Casselli’s of prayer among the saints (WCF 16.5–6) would work on Anthony Burgess does all of these things have greatly enriched these meditations. Much and more. Since Burgess was a prominent mem- of the discussion, but not all, seems to fall within ber of the Westminster Assembly, this book helps the category of timeless principles being extracted explain the teaching of the Westminster Standards from the Old Testament without due respect for on God’s law, bringing a vital strand of the Re- covenantal contexts. This approach often leads to formed tradition into contemporary debates. setting forth these saints, and their prayers, as mere Casselli’s book is a useful introduction to examples for New Testament saints without duly Westminster’s teaching on God’s law. In six concise noting the important ways in which the anticipa- chapters, he introduces his topic, sets Burgess in his tory work of Messiah Jesus should inform the historical context, and then treats creation and law, instruction. the law in the Mosaic covenant, and the law/gospel This does not mean that this work cannot be distinction, followed by a conclusion. His find- used profitably within the church. However, a ings include ideas such as the law as an expression trustworthy guide or leader will be necessary in of God’s nature, natural law and moral law, the order to redress the above concerns. Then, this threefold division of God’s law, the threefold use newly published study on the great prayers of Old of God’s law, the Mosaic covenant as a covenant Testament saints may bear profitable fruit in the of grace, and the law and the gospel as expressing lives of saints in God’s church today. primarily the relationship between the Old Testa- Reading Servant ment and the New. He delves deeply and broadly Bryan Estelle is a minister in the Orthodox Presby- into British Reformed theology, introducing terian Church serving as associate professor of Old Testament at Westminster Seminary California in Escondido, California. 1 http://www.opc.org/os.html?article_id=562&issue_id=116. 91 92

Ordained Servant $ Volume 25 2016 ter onthelaw andthegospel,inwhichhestates The mostprominent exampleofthis ishischap does notalwaysdistinguish thesecategoriesclearly. ment, andthelaw asdistinct fromthegospel,he as acovenantofworks,thelaw astheOldTesta and judicial), thethreefolduseoflaw, thelaw the threefolddivision oflaw (moral,ceremonial, componentsofReformedteaching,suchas vital formed usesoflaw. Thoughhenotesmostofthe underlying principle anditsoutwardexpression. law, but therelationshipbetweenthemisthatof content ofmorallaw wasidenticalwithnatural people andoneanotherascreatedbyGod. tionships betweenGodandpeople Turretin thatnaturallaw referredtonaturalrela shows helpfullyinhisrecentworkonFrancis ally synonymouswithmorallaw. Yet JamesBruce For example,Cassellitreatsnaturallaw asvirtu ten anduseful,somepoints require greater clarity. chapter intheConfessionvirtuallyunintelligible. to ignoreordenythisdistinction rendersthis of God”).Thetendencyinmuch moderntheology the Westminster ConfessionofFaith (“OntheLaw distinction undoubtedlyundergirdschapter19in character andthelaw asacovenant(61).This guished betweenthelaw asareflectionofGod’s his analysisisobservationthatBurgessdistin gospel (139–43).Oneofthemostusefulfeatures of naturallaw), law andcovenant,law and singling outlaw andcreation(including thenature ogy, hedoessowithtoday’s churchinviewby resources. ThoughCasselliwriteshistoricaltheol English readerstoawidearrayofimportant hoeck &Ruprecht, 2013). Choices intheThought ofFrancis Turretin 2 how andwhyReformedauthorsmodified thelaw/ on thispoint, hedoesnotillustrateadequately showing thatReformedauthorsagreedwith them mized law andgospelregarding justification and While hintingatthefactthatLutheransdichoto as theOldTestament andthegospelasNew. without explanationthatBurgesstreatedthelaw James Bruce, A relatedissueishow CasselliclassifiesRe Though Rights intheLaw: The ImportanceofGod'sFree Divine RuleMaintained (Göttingen:Vanden is wellwrit 2 The ------it couldrefertotheMosaiccovenantversus the OldTestament versustheNewTestament. Or, opposed tothecovenantofgrace.Itcouldrefer things. Itcouldrefertothecovenantofworksas ogy, law asopposedtogospelreferredvarious raises therelatedissuethatinReformedtheol created theseusesanddivisions ofthelaw. This three divisions andthreeusesoflaw. Thegospel pression. which thenledtomorallaw asitsoutwardex law asreflectingGod’s relationtohiscreatures, as reflectingGod’s character,whichledtonatural elsewhere thatReformedauthorstreatedthelaw gospel distinction. JamesBrucehasestablished 3 Ibid. Theological Seminary. sor ofsystematictheologyatGreenville Presbyterian Presbyterian Church servingasanassociate profes Ryan M.McGraw she hashadtosay. Scripture” (WCF1.10),wedowelltohearwhat tinues todirect her“bytheHolySpiritspeakingin the churchisnotinfallible,yetsinceChristcon outlook tothehorizonofchurchhistory. Though Bible betterbyliftinghergazefromcurrent books likethisoneinordertohelpherreadthe the onlyonesworthhearing.Thechurchneeds that contemporaryvoices onthesubject arenot serve thispurpose.However, hisworkshows us today’s theologicaldifficulties. Scripturealonecan the natureandfunctionofdivine law cannotsolve its internationalcharacter. distinctions withinReformedorthodoxyaswell without whichreaderslosesomeoftheprecise virtual absenceofLatinReformeddogmaticworks, Reformed usesoflaw. Thismayresultfromthe several unansweredquestions regarding theabove and covenanttheology. However, hisstudyraises rightly isthecloserelationshipbetweenlaw uses oflaw inScripture.WhatCassellihighlights in Reformedtheologyreflectedthe diversity ofthe new covenant.Thecomplexityoftreatingthelaw Casselli’s bookonAnthonyBurgessregarding 3 Thismorallaw wasthebedrockof is aministerintheOrthodox - - - - needed help to learn how to argue for positions From Topic to Thesis rather than merely present information. Kibbe overstates his case slightly at one point by Michael Kibbe when he says that we must read the Bible as we do any other book and that one’s view of the divine Originally published electronically in Ordained Servant June-July 20161 inspiration of Scripture has no bearing on herme- neutical methods (21). The primary difference that by Ryan M. McGraw he overlooks is that, unlike human authors, the Lord is aware of every consequence of his words. While it is true that we should read the Bible From Topic to Thesis: A Guide to Theological grammatically and in its context, it is also true that Research, by Michael Kibbe. Downer’s Grove, IL: we must piece together theological consequences IVP Academic, 2016, 152 pages, $12.00, paper. from Scripture in order to conclude things such as God’s Tri-unity and Christ’s two natures. Such doc- heological papers and sermons often share in trines are revealed by God in Scripture as clearly as common that they hover around a topic with- T are express statements in particular texts, and they out a clear aim in view. Both theological students provide the backdrop without which the message and pastors need to develop the skill to tell people of Scripture would unravel. While this principle what they are doing, why they are doing it, and does not allow for wild private interpretations of how they plan to do it. This easy to read book by Scripture, it also distinguishes the Bible from any Michael Kibbe gives theological students needed other book. While the methods of theological re- help to do just that. It is a must read for theological search overlap substantially with other disciplines, students and for those seeking to write and to teach theology remains a unique discipline in these more effectively in the church. respects. Kibbe places theological research on the right This book is precisely the tool that both semi- footing. He asserts that those doing theological nary professors and students need to make the task research must confess their unworthiness to know of writing papers an exercise in developing a skill God, trust in the Spirit to help their labors, rest in instead of completing an assignment. By teaching God’s self-revelation in Christ, and submit to God’s readers how to research and to write well, Kibbe authority (27–28). He also exemplifies focused teaches them how to think and to communicate writing in the flow and structure of his book. He better. The church needs men in the pulpit who breaks down the task of theological research into are clear and interesting. While preaching ser- finding direction, gathering sources, understanding mons and writing papers are very different tasks, issues, entering discussion, and establishing a posi- they are not unrelated, since they both require tion (43–44). He illustrates his principles helpfully students to make a point clearly and persuasively. in light of widely differing sample research projects This reviewer hopes that this book will be useful related to the kingdom of God in Mark and the to the church by teaching men how to think and doctrine of divine accommodation in John Calvin to express themselves better in the seminary so that (e.g., 50–52). The appendices, which treat a range they might communicate more effectively in the of research-related issues, are invaluable. This is pulpit. true particularly in the sections on ten things not to do in writing a theological paper and in his Reading Servant Ryan M. McGraw is a minister in the Orthodox introduction to the indispensible Zotero biblio- Presbyterian Church serving as an associate profes- graphic software. He furnishes readers with much sor of systematic theology at Greenville Presbyterian Theological Seminary. 1 http://www.opc.org/os.html?article_id=563&issue_id=116. 93 94

Ordained Servant $ Volume 25 2016 descriptions offamily andfriends.Each linebreak weaving thespecifics ofhisembodied lifeamong exquisite attentionofawordsmith in“Crystals,” the theme. the firstofthirteenpoems,“Prolegomena,” names vades hisexistenceincornerofGod’s world.So pilgrim lifeandtheenchantmentthatstillper ofthis sensibility withavisionoftheimportance Butheparesthis not locatedinNorthDakota. one’s home. uses—lyric reflectionsonthepainandbeautyof with hishomelandisevocativeofpoetry’s best he calledhome.Woiwode’s prosodic engagement determined toneverdisavow thePolish villagethat condescension.He homelands withcosmopolitan dismayed athisfellow studentswhodisdained their is from.AsastudentinParis, Czesław Miłoszwas Larry Woiwode asamanwholovestheplacehe W pages, $17.50,paper. University Press,2016,32 State North Dakota Land ofSunlitIce, by Gregory E.Reynolds June-July 2016 Originally publishedelectronically in by Larry Woiwode ofSunlit IceLand 1 http://www.opc.org/os.html?article_id=564&issue_id=116. phor ofthepoet’s own experience: “DesertedBarn”isameta ded inNorthDakota. be readaloud.“Horses”exemplifiesalifeembed falls inarhythmic cadencethatbegsfor themto He coverstheseasonsofhislifewith Woiwode isalwaysaware thathisParadise is

laureate of North Dakota? Well,laureate ofNorthDakota? Iknow ho amItoreviewthepoetryofpoet My horsesgone, 1 My cattlerobbedfromme, by LarryWoiwode. Fargo, ND: I amadesertedbarn, Ordained Servant - - - the marginalizedChristianpoet.Literaryallusions of thepoet’s struggle,withaspecial reflection on books forthebook collector. It is a sage observation parts, “ man canidentify. passing lifeofthepoet,withwhicheveryaging birth ofadaughter. “Mid-fallSong”lamentsthe ask forgivenessofyou.” ants—“we withgrace/That always shouldpertain adores thatplaceanditsfirst displaced inhabit celebrates thelandWoiwode lovesbest.How he and loreofthepoet’s home.“Quasquicentennial” cil ontheArts,forheradvocacy native land ing executivedirectorCoun oftheNorthDakota here foreveronthisday.” reign,” finishing in Psalm-likephrase,“Hisblessing And reminds usofhishope“ofCalvary, Zion’s common /Actofart,anexercise inlove, /Occurs.” Updike heisrootedinhisplaceoforigin,“the “Dedication ofReiland FineArtsCenter.” Like Maxwell, in dedicated tohismentor articulates mystate.” Itreminded meofhispoem, relationship withthelimelight,“Ashriekingtrain committed—read married—poetresists. thatthe a gatheringisloadedwithtemptations the conference.Thedizzying atmosphereofsuch (a patternpoem)—coffeebeing thestimulator of Parts threeandfourareintheshapeofapercolator sions ofinfluencefromart, music, andpoetry. much. Thereaderencounterstheformativeten warrant twofootnotes,buttheydonotexplain The longestofthethirteenpoems,inseven “Migration” lovinglydepictsthewonderful Light leakinginmysides,sunpiercing mytin Of transactions byenduranceinanorthland Arrived. We areeverydayblessed withahost The richesherebeforetherigs’ reality “Capitol-Crowned” celebratesJanWebb, retir Woiwode is,afterall,apilgrim,asrevealed in “The Interview”revealsthepoet’s love-hate Ars PoeticaArs I amadesertedbarn. Where it’s torn, Eventide roof Conference,” islikebooks-on- (No. 27) New Yorker . editor William - - - - That we cherish as generations cherished sixteen wrong-reading engravings—is hand-letter It, it’s rainbow grandeur and cloud-capped pressed and assembled by publishing interns at the grand Braddock News Letterpress Museum, ND.” This Range of rolling plains of greening wheat, its carefully executed craftsmanship exudes the local care with which the poems themselves have been Acres of azure flax, canola gold, white created. Safflower stands, miles of east-leaning Dating each poem would have been illumi- Sunflower squares or blue-green oats right nating. But I can find no fault, only praise for this At morning’s start—food supply its meaning; compelling collection of Woiwode’s late-in-life There is a strong lament “as horsepower lost poems. A larger point-sized type would have en- / Its primacy and turned to fueled machines.” Yet, hanced the volume. with fracking’s rich rewards, “The earth remains a Lovers of poetry, and the God who enables its giving host that routes / Computer climate claims treasures, will find this a satisfying offering from in scents of sage;… Blaze, Spirit, blaze, and set our the laureate. hearts on fire.” The final pattern poem, “Venerable Elm,” Gregory E. Reynolds serves as the pastor of Amo- shows the poet’s descriptive expertise, describing skeag Presbyterian Church (OPC) in Manchester, the lovely tree he is called to fell. “Hawk’s Nest” New Hampshire, and is the editor of Ordained completes the poet’s encomium of his beloved Servant. land, passed on to generations: All that remains here is Hawk’s Nest This ship of rest, its mast tips red, and Indian lore No longer lore nor believed in, Lorna, Les, And this long hour of last light, Lord, and goodbye. What Is Marriage? I hope this is not Woiwode’s last poem. But North Dakota will be pleased with this tribute if it by Sherif Girgis, Ryan T. An- is. The four pattern poems in this brief collection derson, and Robert P. George display the discipline of structure Woiwode has Originally published electronically in Ordained Servant mastered. August-September 20161 Woiwode’s only other collection of poems, Eventide, was published by Farrar, Straus, and by Joel Carini Giroux in 1977. The setting is the same in these forty-nine poems, but the thirty-nine years inter- vening show in maturity. What Is Marriage? Man and Woman: A Defense, Land of Sunlit Ice is a slim, single signature by Sherif Girgis, Ryan T. Anderson, and Robert P. letterpress, hand-bound chapbook, printed on a George. New York: Encounter Books, 2012, xiv + Chandler and Price press and sewn with a 1940’s 135 pages, $15.99, paper. Servant Reading Servant stitcher. The evocative cover is individually stenciled, with hand-set Garamond type printed y now, it is old news that the United States, on the platen press located at the Hunter Times, Bby judicial decree, defines marriage as a legal Bonanzaville. “The interior text—transferred to magnesium and mounted on a wood base to create 1 http://www.opc.org/os.html?article_id=570&issue_id=117. 95 96

Ordained Servant $ Volume 25 2016 relationship willrequire public,legalrecogni intimate arelationship,thelesslikelyitisthat revisionist view?Inmostrelationships,the more 1, how doany ofthosenormsfollow fromthe nent, andexclusive.But,theauthorsaskinchapter to sex,andthatmarriageismonogamous,perma legal recognition, thatmarriagehasaconnection agree thatmarriageisarelationshiprequires the sexualact. every levelofacouple’s being, consummatedby marriage isa each other. The tuted bytheemotionsoftwopeopletoward union oftwopeople,i.e.,arelationshipconsti view ofmarriageisthatan contrasting twoviewsofmarriage.The does notassumereligiousfaith. union ofamanandwoman,byanargumentthat P. Georgeofferacogentdefenseofmarriageasthe fense rect butalsogoodforsociety? traditional definition ofmarriageisnotonly cor of thedebate.How canwepersuadethemthatthe especially notbymostofthoseontheotherside Bible isnotrecognized bymanyAmericans,and case inthepublicsquare? Theauthorityofthe structure offamilies. Buthow arewetomakethis religious liberty, butbydirectly changingthevery will harmmanypeople,notonlybyinfringingon We alsopresumethattheredefinition ofmarriage contrary tothebiblicaldefinition ofmarriage. tians opposethisjudgmentbecauseitisdirectly union oftwopeople,regardlessgender. Chris 2675 (2013),which overturnedtheDefenseofMarriage Act. Supreme Court’s decision in 2 should marriage,anemotional union, be and notlimited toasinglerelationship,why other joint activities.Sinceemotionsareunstable riage becauseemotionalunion canbefostered by emotional union, evensexisunnecessary tomar friendships?) Ifwhatisessentialtomarriage tion. (Would governing our anyonewantthestate Justice Samuel Alitocited thebookinhisdissent fromthe Both sidesofthecurrentdebateonmarriage In , SherifGirgis,RyanT. Anderson,andRobert What IsMarriage?ManandWoman: ADe comprehensive conjugal United Statesv. Windsor viewofmarriageisthat union, i.e.,aunion at 2 Theybeginby emotional revisionist , 133S.Ct.

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- - - physical union betweenamanandwomanthat er toward thebiologicalendofnewlife.Itisthis the bodies ofamanandwomancanworktogeth work togetherforasinglebiologicalend,life,so a physicallevel.Just asthepartsofasinglebody on theemotionalandspirituallevel,buteven On thisview, marriageunites twopeoplenotonly accounted forbytheconjugalviewofmarriage. Anderson, andGeorgearguethatthesenormsare makes senseofthesenorms?Inchapter2,Girgis, very relationshipforwhichitargues. sionist viewofmarriagecannotmakesensethe permanent andexclusive?Ineachcase,therevi argument. However, Iwouldurgethatreaders secular worldview bymakingapurportedly secular tians willaskwhetherthisbook capitulatestothe objections fairlyandreasonably. ManyChris design ofourbodies byourcreator. Theydealwith union ofman andwoman,builtintothevery cal definition ofmarriage,marriageasaone-flesh for therationalityofwhatis,inessence,bibli exhaustive. Theauthorsbuildacompellingcase recognition bringsabout. conjugal viewofmarriageandthebenefitsthatits case, theydemonstratethereasonablenessof fulfillment ofsame-sexattractedpeople.Inevery equality, andothersonthebasisofneeds objections totheir caseonthebasisofjustice and ship tomarriage,theharmsofredefining marriage, Anderson, andGeorgeexplorethestate’s relation the marriagerelationship. objective structureandcomprehensivenatureof And theneedforlegalrecognition follows fromthe and childrearingisobviousintheconjugalview. union. Marriage’s connectiontosex,childbearing, follow fromthecomprehensivenessofmarital explain. Permanence, exclusivity, andmonogamy of allthenormsthatrevisionist viewcouldnot level oftheir being. union two people,marriage.Marriageisa makes possibleaunique comprehensiveunion of What isthealternativeviewofmarriagethat The book’s argumentiscompellingand In theremaining chaptersofthebook,Girgis, The conjugalviewofmarriagemakessense ofamanandwoman,union onevery comprehensive - - - - - consider whether this book’s argument is in fact an exploration of the very rationality of the biblical Christian Dogmatics description of marriage. Why should a pastor read this book? In a edited by Michael Allen and nation of genderless marriage, more and more pastors will have to labor to show their congrega- Scott R. Swain tions and the world around them that the biblical Originally published electronically in Ordained Servant definition of marriage makes sense and is good October 20161 for society. What Is Marriage? helps uncover the worldview that underlies this new definition of by John V. Fesko marriage, and it shows the superiority of the bibli- cal, conjugal view of marriage. The young people Christian Dogmatics: Reformed Theology for the in our churches especially are bombarded with the Church Catholic, edited by Michael Allen and propaganda of genderless marriage and need to Scott R. Swain. Grand Rapids: Baker, 2016, 408 understand why it falls so far short of the truth and pages, $36.99, paper. the human good. Furthermore, religious liberty challenges will ichael Allen and Scott Swain, professors at continue in the coming months and years. Those Reformed Theological Seminary in Or- who hold to the traditional definition of marriage M lando, Florida, have assembled an interesting book and intend to live according to it may be able to that reflects upon the key subjects of systematic achieve religious exemptions from recognition of theology with a view to renewal and retrieval. The and participation in same-sex marriages, but it will editors highlight the fact that theology is ultimately be an uneasy compromise. The worldview of per- a task that must derive its motivation and energy sonal autonomy and fulfillment that has driven the from the grace of God (3). They also argue that marriage revolution will eventually crush dissent in renewal must come through retrieval, that is, a the United States (as has happened to some degree theological engagement with our catholic heritage. in Canada), unless traditionalists go beyond argu- In other words, as we study the Scriptures we do so ing that their private religious views be respected to in the classroom of the communion of the saints, arguing that the traditional definition of marriage where we learn from theologians throughout is good for and necessary for the flourishing of church history. The editors and authors press re- society. newal and retrieval towards the goal of dogmatics, “the disciplined effort to have our eyes and mouths Joel Carini is an MDiv. student at Westminster retrained by the gospel” (4). But they do this train- Theological Seminary, Glenside, Pennsylvania, and ing with a healthy engagement of church tradition, is under the care of the Presbytery of Philadelphia which must “be shaped by the truth, goodness, (OPC). He also serves as staff of The Student Out- and beauty of our heritage and not be drawn into reach, a ministry of Harvest USA in Philadelphia, a pathology of untruth, evil, and ugliness by our Pennsylvania. native resources” (5). The editors have assembled a team of accom- plished theologians who write sixteen chapters to

cover key loci in systematic theology, including Reading Servant prolegomena (Allen), Scripture (Kevin Van- hoozer), the divine attributes (Allen), the Trinity

1 http://www.opc.org/os.html?article_id=576&issue_id=118. 97 98

Ordained Servant $ Volume 25 2016 suspicion. Yet, openthepagesof Calvin’s look uponmedieval theologianswithadegreeof a cleanbreakfromallthatwentbeforeandthus formed churchesassumethattheReformationwas same might notbetrueofAquinas. ManyinRe mention ofthepatristicsisunproblematic,but names thatappearthroughoutthisbook.For some, Damascus, andThomasAquinas areafewofthe medieval theology. Augustine, Boethius,Johnof says offerathoughtfulengagementofpatristicand features thatcommendthisbook.Mostofthees a number ofsourcesforfurtherreading. benefited frommanyofthechaptersandidentified in athoughtfulandlearnedmanner. Ipersonally catholicity. Third,theessaysengagetheir subject of thebook,whichistopromoteaReformed brawn butultimatelycarryouttheoverallpurpose however, donotmerelyflextheir intellectual of thecontributionsisimpressive.Theauthors, The breadthoflearning andknowledge insome Reformation, post-Reformation,andcontemporary. engage awidearrayofsources,patristic,medieval, theReformedtradition.understand Theessays Reformed documents,whichhelpsreadersbetter mon factors.Theessaysinteractwithkeyhistoric the contributionsshareanumber ofpositivecom ings), andeschatology(MichaelHorton).Mostof church (MichaelHorton),sacraments(Todd Bill (Richard Gaffin),thelaw ofGod(Paul Nimmo), Christ (DonaldMacleod),redemptionapplied Crisp), incarnation(Daniel Treier), theworkof Webster), anthropology(KellyKapic),sin(Oliver ation (Swain), covenantofredemptioncre rey: Ashgate,2013). 3 eton: PrincetonTheological Seminary, 1996). Studies inReformedTheologyandHistory, New Series(Princ 2 was notlostonReformedtheologians likeHerman Thomistic elementsofhistheology. Or opentheworksofJohnOwenandexplore dieval theologianssuchasBernardofClairvaux. and onefinds multiple positivereferencestome See, e.g.,Christopher Cleveland, See, e.g.,A.N.S.Lane, More specifically, therearetwonoteworthy ex nihilo (JohnWebster), providence(John Calvin andBernardofClairvaux Thomism inJohn Owen 3 Thispattern Institutes - , (Sur - 2 - - -

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speaking, thereisnounique Reformeddoctrineof rejection ofeverythingRomehadtosay. ogy, sacraments,andpolity),notasawholesale a conflictoverjustificationandworship(ecclesiol characterized theReformeddispute withRomeas in hisfamouslettertoCardinal Sadoleto,Calvin altered. Itmaybeaslightover-generalization,but tion toucheduponkeyissuesandleftothersun theological matters,thetruthisthatReforma believe thereisaunique onall Reformedtake not theexclusivepropertyofRome. of knowledge forReformedChristians—theywere tine, andmedievals, likeAquinas, wereatreasury Bavinck, whoarguedthatthepatristics,likeAugus 2009), 1:23–68. ed. HenryBeveridge, 7vols.(1844;Edinburgh: BannerofTruth, oleto totheSenate andPeople ofGeneva,” in 5 cal Journal the 4 performed. benefit fromthespadeworkthattheseauthorshave it avaluableresourceforthebusypastor. Hecan insights fromcontemporarysources,whichmakes Nevertheless, thisbookcullssomeofthebest size ofthetwoworks—twovolumesvs.thirteen! Dogmatics from Calvin’s ruling elder—Icanmoreeasilyandquickly benefit might bemorepracticalorusefulforthe pastoror necessary, offercarefulcritique. Sometheologians authors mine thesesourcesforinsightsand,when orthodoxy. Butthevirtueofthisbookisthat often associated withsomethinglessthanpristine might findthisoff-putting,asthesenamesare and Rahner,amongmanyothers.Somereaders the namesofBarth,Bonhoeffer,Jenson,Torrance, with contemporarytheology. Readerswillnote biblical andcatholicheritage. eval sourcesanddoctrinesthatareapartofour this bookisanexcellententry-point tokeymedi andRomanCatholicsalike.Hence, to Protestants example. Thesecatholicdoctrinesarecommon God, trinity, thepersonofChrist,orcreation, for John Calvin,“ReplybyCalvin toLetterbyCardinal Sad Herman Bavinck,“Foreword to theFirstEdition (Volume 1)of Gereformeerde Dogmatiek Another benefitofthisbookisitsengagement 45(2010):9–10. justgiventhemassivedifference inthe Institutes ,” trans.JohnBolt, thanIcanBarth’s 4 Tracts andLetters Whilemany Calvin Theologi 5 Strictly Church - - - - , - - - There are a few weaknesses to this book. As to be expected, with a collection of essays there Presbytopia: are some essays that are weaker than the others. Another shortcoming is that in one or two places What It Means to Be the exegesis is either non-existent or very thin. Oli- ver Crisp’s essay on sin, for example, has much to Presbyterian commend it. He thoughtfully engages the subject and challenges the common Reformed doctrine of by Ken Golden immediate imputation for original sin. He pro- Originally published electronically in Ordained Servant motes a Zwinglian realist view. At one level, this is October 20161 fine. But when he rejects immediate imputation, he does so apart from any exegesis. To claim that by Allen C. Tomlinson immediate imputation promotes an arbitrary view of God or that no one ever authorized Adam to Presbytopia: What It Means to Be Presbyterian, by represent humanity are expected common objec- Ken Golden. Fearn, Ross-shire, United Kingdom: tions, but to fail to provide substantive counter- Christian Focus, 2016, viii + 135 pages, $12.99, exegesis to the exegetical support for immediate paper. imputation renders the objections unconvincing. Another limitation of the book is that, given that resbytopia” is an invented word by the au- each chapter covers an entire locus of theology, thor—who is the pastor at Sovereign Grace sometimes the essays feel a bit rushed. “P Orthodox Presbyterian Church in Davenport, These drawbacks aside, I encourage elders and Iowa—a derivative of “utopia” (“no place”). Liter- pastors to buy a copy of this book, read, and study ally the word would mean “old place,” and the its contents. There is a wealth of information here author suggests that we need to remember in these that can enrich one’s understanding of the key times in which “old things have fallen on hard subjects of systematic theology. Allen and Swain times” that “old places have value” (2). Of course, continue to produce excellent resources for learn- since he is writing for Presbyterian Churches in ing more about biblical doctrine, and this book particular, the particular “old place” is that kind of certainly is a wonderful contribution to this end. church, i.e., a classic Presbyterian church. This short and well-written book is intended to John V. Fesko is a minister in the Orthodox Pres- introduce the faith and practice of a conservative byterian Church and serves as professor of system- Presbyterian Church to outsiders, and especially to atic and historical theology and academic dean at those desiring to unite with a Presbyterian Church Westminster Seminary California in Escondido, who are coming from another (or with no) eccle- California. siastical tradition. Golden has done a good job as far as his stated purpose goes. As one who came to the Reformed faith and into Presbyterianism from a Baptist tradition, this book would have been very handy for me when I switched traditions over thirty-five years ago.

Part One is entitled “Christian Essentials.” Reading Servant Here basic biblical doctrine is reviewed as the author examines briefly the Bible, God, man, sin,

1 http://www.opc.org/os.html?article_id=577&issue_id=118. 99 100

Ordained Servant $ Volume 25 2016 statement onpage10inwhichalltheEpistles statement too condensedinmyopinion, leading toamis descriptions oftheBiblebooks(pages9–10)are rian ground. very helpfulforthoseunfamiliar withthis Presbyte and asampleliturgy, bothofwhichcouldprove periodically. ofthesemeans be reminded oftheimportance even themostexperiencedChristiansneedto very helpfultonewbelieversespecially, though (Daily Conversation).” Thesechapterscouldprove “Lord’s Supper(SolemnNurturing),” and“Prayer Means),” “Baptism(TheGracious Entrance),” include “PreachingandSacraments(ThePrimary part of“ReformedDistinctives.” summary form)fromdispensational theology, as chapter distinguishing covenanttheology(inavery probably wouldhavebeenhelpfultoaddeda a chapteronworship(“According toScripture”).It chapter onpolity(“BiblicallyBalanced”),andthen Here isachapterontheTULIP, followed bya tives” asdescribing“thewell-being ofthechurch.” “the being of thechurch” from “Reformed Distinc distinguishes “ChristianEssentials”asdescribing progressive sanctification). the SpiritenablingourChristianlife(resultingin (resulting injustification)andthenextchapteron the Spiritasagentbringingustogospelfaith Christ’s redemptivework,intoonechapteron the HolySpiritdoes,asfarapplicationof Christ, andtheHolySpirit.Hedivides upwhat Presbyterian background mayneedalittle more still manycoming from outsideofaReformedor appreciate the intentionofthebooktobebrief, Christians, Colossians3:16–17. Whileonecan in itsdismissal oftheFourth Commandmentfor most oftenquoted textbybroad evangelicalism the Sabbathistoobriefand does notaddressthe churches. Onpage55Golden’s explanationof to individuals, thoughtheyareofvalueforallthe few oftheNewTestament Epistlesareaddressed are describedas“letterstochurches.” Atleasta What aremycriticisms ofthebook?The There isaveryusefulglossarydefining terms Part Threeis“MeansofGrace.” Chapters Part Two iscalled“ReformedDistinctives.” He - - - tive principle ofworship,headds“forms”to“ele would provehelpful. relationship ofpersonalfaithtocovenantbaptism or twotosummarizeourunderstandingofthe as awhole.Iwouldsuggestthatanothersentence baptism,” whichisnotwhatthechapterteaching our Baptistfriends)asaffirming “believersonly 97 couldberead(andprobablywouldby Reformed churches.Thelastparagraphonpage tion asfarourdistinct approachtobaptismas in“Presbytopia.”they aretogetstarted explanation regarding someofthesematters,if ment saintswere savedbyLaw-keeping, and New taught that Old influence. Many havebeen Testa out ofbroadevangelicalism, withitsdispensational (WCF 19)asaveryusefultool forthosecoming threefold “moral,” “ceremonial,” and“judicial” ful tousetheWestminster ConfessionofFaith’s ited degree.Also,under“Law” itwouldbehelp be comprehendedbyfinite creaturesto averylim his infinite being andinfinite attributescanonly (especially) special revelation. However, eventhen, of hismakinghimselfknown bothingeneraland we haveofhimmust comeaboutasadirect result God exhaustively. Ofcourse,alltrueknowledge hensibility ofGod”isthatwecanneverknow OPC, butmyunderstandingofthe“incompre am theoneoutofsyncherewithrest place innon-Reformedinstitutions,soperhapsI from revelation.” Muchofmyformaltraining took ity” isdefinedasGod’s “inabilitytobeknown apart in theglossaryofterms.First,“Incomprehensibil churches atlarge,inlightofdisagreement. make thebooka(very)littlelessusefulforour his useofthewordforown setting,butitmight to describe“ReformedDistinctives,” Iunderstand evidently holdstothisasathirdtermbeused seen asaseparatecategoryornot.Sincetheauthor my Reformedfriendsastowhetherthisshouldbe that opinion concerning thisisdivided among Reformed andPresbyterianhistory, andIknow that thishasbeenaseparatecategorythroughout ments” and“circumstances.” Iamnotconvinced On page86,astheauthordiscusses theregula Chapters 11–12alsocouldusemoreelabora I believetwowordscouldbeimprovedupon ------Testament saints are saved by grace. A more nu- solas in place, or the center that draws the other anced explanation of the relationship between the solas into a grand, unified whole” (15). This clear, Gospel and Law can be very helpful for aiding the reliable, and insightful guide is intended to restore inductee into Reformed circles in understanding the pursuit of the glory of God alone to its rightful better how the Old Testament relates to the New place in the faith and practice of Christians. Testament. The threefold breakdown of the Law of The book is organized into three sections for Moses can prove very helpful for such a purpose. a total of eight chapters. The first section, “The In spite of these criticisms, I found that the Glory of God in Reformed Theology,” helpfully book accomplished its stated purpose sufficiently. I begins with an examination of Martin Luther on am thinking about making use of it in the future for “A Theology of Glory versus a Theology of the introducing new members or prospective members Cross.” VanDrunen’s treatment of Luther warns to our faith. Where the explanations have been a readers against looking for the supreme manifesta- little too brief for my personal liking, any deficiency tion of God’s glory elsewhere than in Jesus Christ can be made up while teaching through the book and him crucified. This discussion is followed by in a new member class. Recommended. an examination of how John Calvin corrects the common misunderstanding that glorifying God ne- Allen Tomlinson is a minister in the Orthodox cessitates the demeaning of human beings. Calvin Presbyterian Church and serves as pastor of the First quite effectively shows that God glorifies himself Church of Merrimack (OPC), New Hampshire. (in part) through the glorification of his creation. Rather than the exaltation of God requiring that human beings be demeaned, it only requires that our pride be brought low while actually lifting up redeemed humanity to increasingly reflect God’s glory into this world. In the second chapter, Van- Drunen focuses on the period of Reformed Ortho- doxy. In particular, he focuses on the Westminster God’s Glory Alone Confession of Faith, Edward Leigh, Jonathan Ed- wards, and Herman Bavinck. VanDrunen helpfully by David VanDrunen dispels the notion that the glory of God is primarily about what we do for God. Originally published electronically in Ordained Servant November 20161 There seems to be something imbalanced about focusing the soli Deo gloria theme by David A. Booth exclusively upon Christians acting for God’s glory. For one thing, it produces the awkward God’s Glory Alone: The Majestic Heart of Christian and ironic result that soli Deo gloria becomes Faith and Life, by David VanDrunen. Grand Rap- centered on us: how we are to act and what ids: Zondervan, 2015, 186 pages, $16.99, paper. end we should pursue.… When soli Deo gloria turns into a program for human cultural oli Deo Gloria is, as Professor VanDrunen renewal, we may well suspect that what was subtitles this volume, The Majestic Heart of meant to be a theocentric battle cry has been

S Reading Servant Christian Faith and Life. Indeed, “Soli Deo Gloria distorted by more than a little anthropocentric can be understood as the glue that holds the other static. (26) The second section of the book, “The Glory of God in Scripture,” begins with a careful ex- 1 http://www.opc.org/os.html?article_id=581&issue_id=119. amination of the Shekinah glory cloud in the Old 101 102

Ordained Servant $ Volume 25 2016 not weareproviding sufficiently clearandforceful and eldersshouldcarefullyconsiderwhetheror and immediately applicabletoourlives.Pastors manner thatisscholarly, accessibletolaypeople, sor VanDrunen ablyexplainsmedia ecologyina inanadultSundayschoolclass.Profes be taught is Passing.” Eachofthesechapterscouldhelpfully Narcissism,” and“GlorifyingGodinanAgeThat Distraction,” “TheFear oftheLORDinanAge in thebook:“PrayerandWorship inanAgeof consider tobethethreemostinterestingchapters cludes withthreechaptersofapplication,whichI dations inthefirsttwosections, VanDrunen con elation ofGod’s glorybecomesgoodnewsforus. People.” For itisonlyinJesusChristthattherev “The GloryofChristintheGlorificationHis chapters on“TheGloryofGodIncarnate”and later asks: and aproblemforsinfulpeople.AsVanDrunen glory ofGodinthismannerwasbothablessing ofthe of theExodusnarratives.Themanifestation Testament whichisastrikinglyprominent feature other solutions, VanDrunen urgesrenewing meditationuponGod’ssustained Word. Among of ourvocation asChristians,suchprayer and the informationagedirectly assaults centralaspects clearly demonstratesthat,for itsmanyblessings, were amild inconvenience, ProfessorVanDrunen hooked onperpetualdistractedness asthoughthis along theway.aboutbeing Whileitiseasytotalk age, andProfessorVanDrunen isasuperbguide the distractionsofinformation andtemptations guidance toourcongregationsonhow tonavigate Having laidthebiblicalandtheologicalfoun This challengeleadsnaturallytothebook’s tion. (64) gloria by glorifyinghispeople,suchthat related claimthatGodglorifieshimselfinpart Not soclear,however, istheReformation’s through hisjudgmentupontheunrighteous. Especially evidentisthatGodglorifieshimself shows thatallglorybelongstoGodalone. not proclaim Who canreadthisOldTestament historyand becomespartofthegoodnewssalva soli Deogloria ? Page afterpage soli Deo

- - - - - sensitivity byresurrectinganolderterm: selves asnarcissists, VanDrunen shows pastoral of theurgent.Becausefewpeoplethinkthem eventheessential,withtyranny important, that seemsincreasinglydesignedtodisplace the pect ofrecoveringprayerinthemidst ofaculture genuine as Sabbathobservanceasanimportant rian Church inNorthAndover,Massachusetts. ister servingaspastorofMerrimack Valley Presbyte David A.Booth and groupstudy. Highly recommendedforpastors,elders,deacons, to individual Christiansandtoourlocalchurches. Soli DeoGloria is ashamebecauserecoveringourcommitment to through thisotherwisecommendablebook.That material willstopreading beforetheyarehalfway whom pastorswouldmostwanttoengagewiththis It iseasytoimaginethatsomeofthosepeople for thosewhoarealreadyinterestedinthetopic. that itiswritteninaplain,logicalstylebestsuited thinking andministry. VanDrunen presentstobequite helpfulinmyown and havefoundtheresearchapplicationthat deal withthiskindofnarcissism inthechurch deadly vices.(132) ally identifiedvaingloryasoneoftheseven volves. Christianmoraltheologyhastradition all areinthekindsofsinthatnarcissism in vanity), thatclarifiesjusthow implicatedwe I willalsorefertoanotherterm,vainglory(or The onlyveryminor drawback tothisbook is I havewrestledasapastorwithhow bestto wouldbringgreatblessingsboth isanOrthodox Presbyterianmin ------recognize our “Samuel Moment” and our “Moses Impossible People Moment.” Samuel called attention to Israel’s re- sponsibility when it was losing ground and making by Os Guinness wrong choices. Today’s Samuels must tell the West that it will have to live with its bad choices, but Originally published electronically in Ordained Servant November 20161 that, even so, it is not too late to turn back to God. Moses, faced with the unfaithfulness of the people by William Edgar asked God, not for judgment, but for the privilege of seeing his full glory. Though no one, including Moses, could withstand the full revelation of his Impossible People: Christian Courage and the presence, it was right to seek it and cultivate it. Struggle for the Soul of Civilization, by Os Guin- And so should we. Without it there is no reason to ness. Downers Grove, IL: InterVarsity, 2016, 237 go on. pages, $20.00. Accordingly, Impossible People contains an extraordinary dose of cultural analysis, accompa- s Guinness has declared ours to be a grand nied by a constant plea to nurture the sense of the clarifying moment. But where is the clar- O presence of God. Guinness the pedagogue likes to ity? True, a flurry of sermons, books, blogs, and organize his teaching in threes. The future of the publications are challenging Christians to “change world in the next generations will be determined the world” (James Davison Hunter), to “engage by answers to three great questions (38): (1) Will the culture” (Russell Moore), to “believe again” Islam modernize peacefully in the end? (2) Which (Roger Lundin, quoting W. H. Auden). But which faith or ideology will replace Marxism in China? of these is authentic? So many tried and true rem- (3) Will the Western world sever or recover its edies are put into question. Confident pluralism roots? (The present volume focuses on this third won’t work. Secularization must be reconsidered. inquiry). Three grand global transformations Britons query the Continent. Americans have characterize the present (46–60): (1) From “pyro- nominated a narcissist politician. Even Protestants technology” to “biotechnology,” that is, from the are invited to discover the Benedictine option. long presence of the power of fire, moving beyond When America and much of the West are muscle power, to contemporary engineering of life becoming more and more confused, and at a forms; (2) The shift from the industrial age to the time when even the most optimistic person surely information age. This includes the overwhelming observes advancing darkness, what is called for effects of globalization; (3) We are bound and torn is not retreat, but prophetic courage. Impossible by time, particularly by the clock. We are liber- People qualifies as one of the best guides to the ated and enslaved at once by the internet, and by prophetic stance I know. This latest book from its constant presence we have become both more Os Guinness is both anticipated and fresh. Antici- aware of, and numbed to, good and evil. pated, because we have gotten used to Guinness’s Modernity distorts us and lessens the impact of writings, with their biting critique of our times and our faith in three ways (66–84): (1) It moves away their firmly biblical response, and are eager to hear from authority and toward (at times pathological) more. Fresh, because Guinness brings bright, new choice or preference; (2) Our faith (or any faith) insights into both the causes and cure for the mal- becomes privately engaging but publicly irrelevant; aise of our day. The book should be read slowly, Reading Servant (3) The supernatural has given way to the secular. and inwardly digested. It is dense with historical A “trio of trends” has added to the challenge of and biblical allusions. Creatively, he calls us to modernity (84–88): (1) An exaggerated specializa- tion leading to corruption; (2) Overreaction, such 1 http://www.opc.org/os.html?article_id=582&issue_id=119. as pitting God’s Word against God’s Spirit; (3) 103 104

Ordained Servant $ Volume 25 2016 to himself.Butinfacing theseviceshewas, touse against allthoseevils,oftenatconsiderablecost dishonesty andfalseshepherds.Damian worked of timemuch likeourown, withwidespread diso He placedhiminthehighestcircle ofthe Benedictine reformerPeter Damian (c.1007–73). impossible man book isitstitle.AsGuinnessexplains,theterm access thethoughtsinbook. is followed byafewdiscussion questions thathelp a magnificent cryingouttotheLord.Theprayer page. Significantly, eachchapterendsinaprayer, al marriage(72).Jesusispresentonnearlyevery boldly aboutthebenefitsandrightnessoftradition and pagesinthelargerstory”(192).Hewrites to thenext,asweare“notesingrandermelody the transmission ofthefaithfromonegeneration more thanmettheir match(81ff.).Hecaresabout given atPentecost, thepower ofsinandevilhave of thegospel.HearguesthatwithHolySpirit age. Hepassionatelypresentstheperennial value forany not onlyasantidotes,butfundamentals Guinness usesScriptureandspiritualreflections and cure.Morethaninmanyofhiswritings, though, isitscarefulbalancebetweendiagnosis as gold.Perhaps thegreatestvirtueofbook, array ofquotes manyofthemsolid andcitations, the moretrueasGuinnessmarshalsanastonishing to slow down and thinkabouteachone.Thisisall trilogies comeatusintensely, requiring thereader There aremanymoresuchtripletrends. Movements ofsuppressionthesupernatural. Church inAmerica and servesasprofessorof William Edgar moment. Butareweclearabout that? of GodthroughJesusChrist. We areinaclarifying believers todraw uponthegreat reforming power the churchtodaytobelikeDamian. Heinvites insult, andinthiscase,isboth.OsGuinnesscalls term would notjoin thesocieties ofevilinhisday. The George Orwell’s term, , rightbeforeFrancis ofAssisi.Itwasaperiod One ofthemostintriguingfeatures Throughout thevolume,theseanalytical impossible wasusedbyDantetodescribethe isaministerin thePresbyterian canbeeither acomplimentoran unclubbable , meaning he Para - - The Holy Spirit Seminary inGlenside,Pennsylvania. apologetics andethicsatWestminster Theological 1 http://www.opc.org/os.html?article_id=583&issue_id=119. in 1903.Othertheologianscontinued towriteon Confession byadding achapteronthe HolySpirit byterian Church’s effortstorevise theWestminster These factorsplayedarolein theAmericanPres had paidinsufficient attentiontothedoctrine. Kuyper’s perceptionthattheReformedtradition force thatmovedinandshapedhistory;(2) Trinity, whichpositedtheSpiritasanimpersonal Hegel’s influentialphilosophicaldoctrineofthe Spirit. Kuyper’s concernwastwofold:(1)G.W. F. (1837–1920) producedhisfamousworkonthe turn ofthecentury, in1904,AbrahamKuyper Spirit in1847and1882respectively. Aroundthe George Smeaton(1814–89)wrotebooksonthe tish theologiansJamesBuchanan(1804–70)and books onthedoctrineofHolySpirit.Scot E 2015, 218pages,$24.99paper. len andScottR.Swain.GrandRapids:Zondervan, Studies inDogmatics,seriesedited byMichaelAl The HolySpirit by JohnV. Fesko November 2016 Originally publishedelectronically in J.by Christopher R. Holmes have beenproducing asteadystreamof ver sincethenineteenth century, theologians 1 , byChristopherR.J.Holmes,New Ordained Servant - - - the subject, such as R. A. Torrey (1856–1928) with precedent in the work of Augustine, Aquinas, and his 1910 work on the Spirit. This trend continues to a certain extent Peter Lombard (1100–1160). unabated in our own day with works by a wide Given the catholic roots of the Confession’s cross-section of theologians, including Gordon pneumatology, Holmes’s treatment of Augustine Fee, Yves Congar, Michael Welker, Christopher and Aquinas is quite appreciated and warranted. J. H. Wright, David Coffey, Robert Peterson, John Some might welcome treatments of Augustine and Levison, Jürgen Moltmann, Sergius Bulgakov, An- Aquinas, but draw the line at Barth. Despite the or- thony Thiselton, Veli-Matti Kärkäinen, Matthew thodoxy in his neo-orthodox theology, some believe Levering, and now, this most recent contribution there is too much that is neo, or new. Nevertheless, from Christopher R. J. Holmes. I find it a fruitful exercise to read theologians with Holmes’s book is part of a new series on dog- whom I might not agree in order to challenge my matics, edited by Reformed Theological Seminary own convictions and ensure that I have rightly (Orlando) Professors Michael Allen and Scott understood the Scriptures. Too often we get locked Swain. This new series follows in the tradition into the echo chamber of our own theological of G. C. Berkouwer, Reformed theologian and circles and never ask critical questions. professor at the Free University of Amsterdam, and Another benefit of this book is the manner in his multi-volume dogmatics on the chief loci of which Holmes has presented exegesis. Some might systematic theology. Notably, Berkouwer had no accuse him of offering no exegesis because he volume dedicated to the doctrine of the Spirit. In only engages the exegesis of Augustine, Aquinas, this respect, Holmes’s volume is a welcome contri- and Barth, and thus offers an admirable historical- bution to the growing field of pneumatology. theological treatment of the subject but far from There are a number of strengths to this an exegetical one. Once again, we should not be volume, first of which is its slender size. The too hasty in drawing this conclusion. Whether a chapters are relatively short, which makes it very living person, such as Holmes, offers exegesis, or readable. Second, Holmes does not follow com- a dead person presents it makes little difference mon approaches to the doctrine by engaging first in my mind. My desire is to see someone, alive in exegesis and then theological reflection. Rather, or dead, engage the biblical text. In this respect, he chooses three dialogue partners to explore the the living do not have a monopoly on the ability person and work of the Holy Spirit: St. Augustine, to do exegesis. Instead, to borrow the title from Thomas Aquinas, and Karl Barth. Some have John Thompson’s recent book, Reading the Bible opined that this is a disadvantageous approach be- with the Dead, we should consult the exegesis of cause there is no Reformed theologian. Yet, readers theologians in the past so we can learn from them. should not be too hasty in drawing this conclusion. Yes, Holmes’s treatment falls under the discipline Few, I suspect, in contemporary Reformed circles of historical theology, but it also captures exegesis. have given much consideration to the catholic Exegesis and historical theology are not hermeti- roots of the Reformed doctrine of the Holy Spirit. cally sealed-off from one another. Yes, Holmes In one sense, most of the constituent elements focuses upon a very narrow swath of exegesis, of what one might identify as Reformed on the particularly Augustine, Aquinas, and Barth’s doctrine of the Holy Spirit are in fact catholic. In exegesis of John’s gospel as it relates to the Spirit, other words, the Protestant Reformation offered but a narrow focus does not detract from the book’s few modifications to the catholic understanding utility. Rather, it provides a window into how three Servant Reading Servant of doctrine of the Spirit. Some have argued, for theologians from different eras of church history example, that the Westminster Confession’s chap- have understood the doctrine of the Spirit through ter on Christ the Mediator (WCF 8), has unique the exegesis of John’s gospel, a canonical locus and unprecedented pneumatological accents. Yet, classicus for the doctrine. in actuality, the Confession’s pneumatology finds These strengths make the book an interesting

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Ordained Servant $ Volume 25 2016 terrain attimes,butunfamiliarity isthe opportu Readers willundoubtedlyfindthemselvesonnew bodeswellfortherestofseries. installment for their NewStudies inDogmatics,andthisfirst have linedupaformidable rosterofcontributors profit? Notatall.Asserieseditors, AllenandSwain prevent onefromreading hisbookwithgreat book? Undoubtedly, yes.Butdothoseweaknesses Spirit” (WCF8.3). sus …wassanctified,andanointed withtheHoly particularly whenthedivines write,“TheLordJe the pneumatologyofWestminster Confession, provides anexcellentwindow tobetterunderstand through histreatmentofAugustine andAquinas, Holmes’s Christ-centeredpneumatology, especially Weinandy andhisSpirit-christology. Moreover, with pneumatology, suchasinthecaseofThomas time whenmanytheologiansdisplace Christology Such afocusismostwelcome,especially duringa Holmes write?Heargues: reflect uponthegospelofJohn. To whatenddoes Holy Spirit.Italsoprovidesampleopportunity to for themill inthinkingthroughthedoctrineof and stimulating read,oneworthytoprovidegrist California. Westminster Seminary CaliforniainEscondido, atic andhistoricaltheology academicdeanat byterian Church andservesasprofessorofsystem John V. Fesko nity forlearning, sharpening, andgrowing. Will readersfindweaknessesinHolmes’s Christ). (21) with themission oftheWord (theLordJesus the mission oftheHolySpiritiscoextensive of GodtoremaintrueChrist.Indeed, proclaimed), strengthening baptizedchildren relation totheWord (incarnate,written,and we willsee,theSpiritisprimarilyatworkin supersede Christ,oractashissubstitute.As The SpiritdoesnotdetractfromChrist, is aministerintheOrthodox Pres - - - - by StephenA.Migotsky November 2016 Originally publishedelectronically in Terry D. Slachter by Joel Beeke and R. Today’s Pastors Encouragement for 1 http://www.opc.org/os.html?article_id=584&issue_id=119. prayer, ministerial fellowship, pastoralcalling, ety, God’s sovereignty, preaching,Puritan Puritan with hope. truthsand disciplinesimportant inordertoendure from their work.Theylearnedtofocuson several suffered, werediscouraged, orsaw littleresults istolearnhow theyenduredwhen Puritans Yet, theencouragementinreading aboutthese inthisbook. perform likethebestofPuritans anything likeanOlympian,norareyoulikelyto bering yourlackofathleticism. You don’tperform can feellikewatchingtheOlympicsandremem Reading abouttheir livesandspiritualdisciplines inthisbookandbediscouraged.of thePuritans wisdom. encourage pastorswithPuritan from reading abook,butthisbookisdesignedto and face-to-face.Suchencouragementisdifferent 10:25). Thisencouragementisoftentobepersonal Rom. 1:12;Col.2:2,4:8;1Thess.2:12,5:11;Heb. encouragement intheBible(Acts14:22,15:32; There aremanifold examplesandinstructionsof A pages, $16.00,paper. 2013,211 Grand Rapids:ReformationHeritage, Puritans Encouragement forToday’s Pastors: Helpfromthe This book includes instruction on Puritan pi This bookincludesinstruction onPuritan You maycompareyourselfharshlytothebest all Christiansaretoencourageoneanother. ll Christianscanbecomediscouraged, and , byJoelR.BeekeandTerry D.Slachter. 1 Ordained Servant

- - heaven, and pride. In fact, those are roughly the worthwhile encouragement if you serve a small topics covered in the book in that order. The congregation or a troubled one. One related truth authors present quotes from the Puritans on these is that competent, ordinary pastoral work can be a topics and each chapter ends with practical ap- powerful means of grace to congregations. There plications. For example, chapter 4, “God Gives the is dignity in pastoral work. “So lift up your heads, Increase,” ends with this application: “Take respon- brothers. It is false humility to act as though the sibility only for yourself. Remind yourself daily that ministerial office has no dignity. The work of our you are not the Savior but only His servant” (64). office is a high calling” (170). Beeke and Slachter’s The goal of the book is to use the Puritan writ- exposition of that truth is necessary and encourag- ings and lives as instruction and encouragement ing. for pastors. It is not an overview of the Puritans. I have been encouraged significantly by For that you should read Worldly Saints by Leland participating in a fellowship of pastors who meet Ryken.2 Ryken’s book also has a healthy dose of and pray for each other regularly. The Puritans did what the Puritans did wrong in chapter 11, “Learn- this, too. This is not the same as a session meeting, ing from Negative Example: Some Puritan Faults” or a presbytery meeting. Chapter 10 explains the (187–204). Ryken reminds us that one of their “mutual edification among ministers” (133): faults was they “were strict in lifestyle, and they Twenty-first century pastors should avail also liked matters to be well-defined. These virtues, themselves of the blessings of interacting with when carried to an extreme, produce a legalistic fellow pastors who have fought some of the lifestyle that becomes stifling with too many rules” same battles, experienced many of the same (191). Thankfully, Encouragement for Today’s Pas- heartaches, faced similar challenges, and are tors acknowledges that some Puritans had serious familiar with the conditions that lead to burn- weaknesses. out. It only makes sense to join with others It should be acknowledged that a few Puri- for prayer and spiritual conference as often as tans fell into extremes, giving credence to the possible, for this spiritual discipline will enrich unattractive caricature that has attached itself your ministry and enable you to find strength to the movement as a whole.… The goal is in the Lord. (140) adaptation, not imitation. It is not necessary The book’s epilogue contains wise counsel for to imitate the Puritans in order to profit from pastors who are tempted to be workaholics and per- their faith, their example, and their writings. fectionistic in the work. You may have an invisible (13) master leading you to despair: So, you don’t have to imitate Puritan piety, Puritan This tyrannical enemy is Pride, which can be preaching, Puritan prayer, but modify it. a terrible slave master for pastors.… The key The book reminds us that faithful competent of humility unlocks the door and frees us from pastoral work may not yield results that we can see the giant Pride, and the key of promise frees now. That is a healthy corrective if we or others us from the giant Despair through encourage- judge our work harshly. Remember Paul does not ment. Christ is our ultimate encouragement. care about how he is judged by others and does not Dear pastor, your comfort and courage must even judge himself, but waits for the Lord to come be Christ, for in Him we find a glory that to bring things now hidden to light (1 Cor. 4:1–5). makes us press on to know Him better (Phil. Reading Servant This book disabuses us from judging ministerial 3:7–14). (210, italics theirs) work with any worldly, visible standard. That is a For additional encouragement and as a complement to this book, read Spurgeon’s “The 2 Leland Ryken, Worldly Saints: The Puritans as They Really Were (Grand Rapids: Zondervan, 1990). 107 108

Ordained Servant $ Volume 25 2016 accustomed toweredevelopedbyStephenLang According toscholars,thechapterdivisions weare the Bible,albeit inEnglish,asitwasreadlong ago. usbackcenturiestoenableread has taken T cloth, $499cowhide. Text Edition. Wheaton:Crossway, 2016,$199 dard Version (ESV2001),Six-Volumes Permanent ESV Reader’s Bible,Six-Volume Set by ArthurJ.Fox December 2016 Originally publishedelectronically in Volume Set Bible,Six- Reader’s ESV rian Church inJaffrey, NewHampshire. minister andservesasthepastorofJaffrey Presbyte Stephen A.Migotsky joyful creation. ing it,goforawalktoenjoyGod’s beautifuland to joy”(172).So,pastor,readthisbookand,finish window callinghimtohealthandbeckoning him his studyaprison,…whilenatureliesoutside study andenjoyGod’s creation,or“hewillmake Spurgeon encouragespastorstogetoutofthe Minister’s Fainting Fits”(167–79). 4 http://www.opc.org/os.html?article_id=589&issue_id=120. Baker, 1977). 3 wasdividedtament intoverses byaJewishrabbi Langton’s chapterdivisions. TheHebrew OldTes Since then,nearlyallBible translations haveused 1382 wasthefirstBibletousethischapterpattern. around AD1227.TheWycliffe EnglishBibleof ton, anArchbishopofCanterburywhopublished Charles H.Spurgeon, magnificent edition oftheBible.Crossway his isnotareviewoftheBible,but 4 Lectures toMyStudents is anOrthodox Presbyterian Ordained Servant 3 For example, , EnglishStan (Grand Rapids: - - - - - a daywillmiss thewholethoughtandthinkheis beyond that.Butmanybelieversreading achapter one fluidthoughtfrom10:1–11:12,andperhaps chapters 10–11andyouwillfindthat Paul had divided mid-thought inmanyplaces.ReadRomans One unintended resultisthatinspiredthoughtsare unaware thatthechapterdivisions arenotinspired. sions, itbeganapatternfollowed tothisday. When theGenevaBibleadoptedStephanus’s divi Nathan’s versedivisions fortheOldTestament. numberedstandard versesin1555.Healsoused nus wasthefirstto divide theNew into Testament the nameofNathaninAD1448.RobertStepha choice) andinaleatherbound set(moreexpen structed cloth covered volumes(thelessexpensive profound! Thewholesetisavailable inwellcon portion being studied. be enhancedifyouknow thefull context ofthe study.sermon, orfordetailed Butsuchstudies will use yournormalBibletofollow aBiblestudyor it wasdesignedtoberead!Yes, youwillneedto is thenreading Scripture,ifImaysayso,theway just abitmoreinordertoknow how itends.One prophecy orthestory of Esther andwantingto read it. ImaginegettinglostinthedramaofJeremiah’s redemptive historyalongwiththeapplicationof up inthestoryofredemptionandfullness just thetextwithoutdivision, maywellgetcaught she wouldanyotherbook,and,becausethereis ture. Thereaderisthusreading theBibleasheor headings toindicate theflow ofabookScrip ter orversesmarkedout,andwithminimal section simply presentthetextofScripturewithoutchap Gospels andActs,EpistlesRevelation)that (Pentateuch, HistoricalBooks,Poetry, Prophets, well constructedandbeautifullyboundvolumes VersionEnglish Standard text,itismadeupofsix in onesitting. ers willreadonlypartofanargumentornarrative theological anddevotionalthinkingbecauseread Theresultisapovertyof over inbothtestaments. Examples ofthiscouldbemultiplied manytimes saying twounrelatedthingsinthechapters. But thereisaproblem.ManyChristiansare It issuchasimpleconceptand yethow Now comesthe ESV Reader’s Bible . Usingthe ------sive), and are least expensive when purchased from his is a commentary long in the making and someone other than the publisher. The paper is Tmany of us have waited long in eager antici- sturdy and much thicker than those of most Bibles, pation. Ever since the New International Greek so the pages will not tear so easily. Crossway has Testament series was launched in the late 1970s, done a craftsman-like job with this publication. it has increasingly established itself as a standard Many Christian booksellers are already discount- commentary set among broadly conservative evan- ing them. Either way it is worth the investment to gelical scholars and pastors. Not only has the pres- give more undistracted attention to God’s Word. tige of the series increased over the years, so, too, Now here is its value for a minister or teacher has the average size of each volume. One thinks of the Word: When working through a book of of Greg Beale’s volume on Revelation or Anthony Scripture, either for a sermon or Bible study series, Thiselton’s on 1 Corinthians. The new volume on it is very important to get the “big picture” or flow Romans is no lightweight volume in either page of the book. This allows the preacher to see the length or substance. author’s plan and locate the individual stories and Richard Longenecker, professor emeritus of ideas in their proper context. That big picture is New Testament at Wycliffe College, University of better seen if you read the book in one sitting and Toronto, comes as no stranger to Pauline studies even better if you are not distracted by chapters with The Epistle to the Romans. This commentary and verses. The ESV Reader’s Bible is ideal for this was preceded by his Introducing Romans: Critical purpose. Issues in Paul’s Most Famous Letter (Eerdmans, 2011) in which he laid out the various critical Arthur J. Fox is a minister in the Orthodox Presby- questions that Romans scholars have wrestled terian Church and a member of the Presbytery of with over the last century and more and in which Central Pennsylvania. he offers his own take on such issues as the new perspective(s) on Paul, the proper understanding and role of justification in Paul’s theology, the ethnic constitution of the Roman church(es), the nature of Romans (a letter or a theological trea- tise?), and the rationale for the letter. Longenecker tackles these issues and more in the earlier intro- The Epistle to the duction, which he summarizes in Romans (1–39). Longenecker divides Romans into three Romans sections that he describes as the body opening (1:13–15), the body middle (with four subsections: by Richard N. Longenecker 1:16–4:25, 5:1–8:39, 9:1–11:36, and 12:1–15:13), and the body closing (15:14–16:27). The author Originally published electronically in Ordained Servant argues that in the first section of the body middle December 20161 (1:16–4:25), Paul offers an account of the gospel that he preached in terms he and the Romans by Jeffrey C. Waddington would agree on. In other words, regardless of how the interpretation of this portion of Romans has The Epistle to the Romans, The New International played out in subsequent church history (i.e., the Servant Reading Servant Greek Testament Commentary Series, by Richard Reformation), for Paul, and presumably for the N. Longenecker. Grand Rapids: Eerdmans, 2016, saints at Rome, there is nothing controversial about 1140 pages, $80.00. justification as Paul lays it out here (186–88). Longenecker sees the fulcrum of Paul’s letter in the 1 http://www.opc.org/os.html?article_id=590&issue_id=120. second subsection of the body middle (5:1–8:39). 109 110

Ordained Servant $ Volume 25 2016 sanctification. Longeneckertreatsthefirsttwo connecting Paul’s discussion ofjustificationand fails toadequately dealwithchapter5asahinge recognize Scriptureorgrantitanyauthority. This of thesamegospelforGentileswhowouldnot middle (5:1–8:39)dealswithacontextualization the OTScriptures. saints atRomewereexposedtoandfamiliar with gospel thatheknewandtheywouldshare.The ented, andPaul isofferingthereanaccountofthe while predominantly Gentile,wereJerusalemori other things,hisbeliefthattheRomansaints, with uncontroversialmaterialisbasedon,among subsection ofthebodymiddle (1:16–4:25)deals appointing. Longenecker’s assumptionthat thefirst commentary, onthewholeitisdisthis substantial Murray). (supportedbyGeerhardusVosexaltation andJohn two estates historical reading whichseesPaul referencing the and Benjamin B.Warfield) andtheredemptive son ofJesusChrist(supportedbyCharlesHodge to bediscussing the the traditional reading inwhichPaul isunderstood shows nofamiliarity withthedifference between of Romans1:3–4(63–77)inthebodyopening a briefreview. For theauthor’s instance, treatment treatment ofthecontentiousissuesinRomans Scriptures oftheOldTestament (547). ings withIsraelandequally unfamiliar withthe audience unfamiliar withthehistoryofGod’s deal Here Paul contextualizesthegospelforaGentile Longenecker erroneously appearstoequate union sanctification, norissanctificationjustification. inseparable”) isrelevanthere. Justification isnot tion. Calvin’s Chalcedonian dictum (“distinct, yet Christ byfaith,thisdoes blessing whichwereceive whenweareunited to that justificationandsanctification areatwofold sanctification. WhileCalvinissurelycorrect guard thedistinction betweenjustificationand the samething subsections ofthebodymiddle as Conversely, thesecondsubsectionofbody While thereismuch oftremendousvaluein It isnotpossibletodealwithalloftheauthor’s ofChristintermshumiliation and , orseemingly so.Butthisfailsto two natures not obliteratethedistinc oftheoneper two versions of two versions - - - - - had theybeencited totheextentdoneinfirst have appreciated theauthorityofScriptures he dososincehisGentileaudience wouldnot tion fromtheOT(547),norwasitnecessarythat have demonstratedthetruthfulnessofhisexposi thatPaulbody middle. couldnot Theauthorstates between thefirstandsecondsubsectionsof accounting forthegreatdifference inOTcitation tion ofPaul’s contextualizationofthegospelas gains oftheReformationisregrettable. failure toguardthedepositoffaithand such criticalscholarsasAlbertSchweitzer). This with Christsanctification(aviewshared Pennsylvania. Orthodox PresbyterianChurch inLansdowne, rian ministerandservesasstated supplyofKnox Jeffrey C.Waddington our digestion inparticular. ofthiscommentary All threeadverbsshouldapplytoourstudies andto ministers weshouldread widely, wisely, andwell. it hasthemeritofbeing nearlyencyclopedic. As inanymeaningful sense, Reformed commentary is anaccomplishedNTscholar. Whilethis isnota makes iteasilysearchable.RichardLongenecker available intheLogoselectronic library which of Romansscholarship.Ishouldnotethatitis be amust-read forthosewhowanttokeepabreast pears tobetherelativizingofbiblicalauthority. consider allthefacetsofthisproblem.Butoneap the OTisproblematictosayleast.We cannot rant forhisgospelinitscontextualizedformfrom plan. ThatPaul couldnotjustifyorprovidewar It wasafurtherunfolding ofGod’s redemptive tion thataccountofitisgiventhreetimesinActs. revela spiritual experience.Itwassuchapivotal revelation itself.Itwasn’tjusttheapostle’s private be told,Paul’s encounterwiththerisenChristwas ture againstexperienceisunfortunate.Thetruth ship withthelivingChrist.ThispittingofScrip Damascus andonhisongoing spiritualrelation encounter withtheexaltedChristonroadto subsection. Besides,Paul basedhisgospelon Related totheaboveisLongenecker’s descrip This volume,withallitsshortcomings, will 2015, 218pages, $24.99paper. isanOrthodox Presbyte ------grasp on the crucial nature of preaching for Servant the ministry of the gospel. (5–6) I was enthusiastic about reading the book due to the promise in the subtitle, “Communicating Reading Faith in an Age of Skepticism,” of adding some- thing to the homiletical conversation. I was not disappointed. The book is divided into three parts: 1) “Serv- ing the Word,” 2) “Reaching the People,” 3) “In Review Articles Demonstration of the Spirit and of Power.” Keller does not pick up on Duane Litfin’s2 distinction in first-century rhetoric between Preaching to the New persuasion and proclamation (the latter is Paul’s choice in opposition to the Corinthian church’s Athenians worldly expectations), but makes it clear that the Originally published electronically in Ordained Servant use of the rhetorical arts will only result in spiritual January 20161 eloquence if that use arises “out of the preacher’s almost desperate love for the gospel truth itself by Gregory E. Reynolds and the people for whom accepting the truth is a matter of life and death” (14). His plea for preach- Preaching: Communicating Faith in an Age of ing Christ as the “main theme and substance of Skepticism, by Timothy Keller. New York: Viking, the Bible’s message” (15) is rooted in the main 2015, 309 pages, $19.95. pericope for Litfin’s thesis, 1 Corinthians 1:18–2:5. This emphasis in turn is the impetus for preaching eller’s introduction begins by discussing three to the “cultural heart” (18–20), by identifying idol- Klevels of the ministry of the Word. This made atrous aspirations and demonstrating how all good me wonder what I was in for, since I do have a few aspirations rooted in the imago dei are fulfilled problems with some aspects of Keller’s ecclesiol- in Christ. Relevance is not the aim of preaching ogy. Level one is one-on-one, every member Word because preaching must lay “bare the listener’s life ministry. Level two includes various teaching foundations” (21). ministries in the church. Level three is the formal Keller contends for both topical and expository matter of “public preaching” (2). Immediately preaching, but recommends expository preaching after this brief section Keller expands on “The as the best regular practice. But he also warns us Irreplaceability of Preaching,” and this is what the that spending too much time on a particular book vast majority of the book really covers. He clearly in a mobile society may actually rob people of the understands that the authority inherent in preach- Bible’s rich variety. Thus, he advocates using short- ing is offensive to modern sensibilities and wisely er books from a wider variety of genres (39–41). states: However, this is not the case in more rural settings where the population is far less transient than in We live in a time when many are resistant Keller’s New York City environment. to any hint of authority in pronouncements; One of Keller’s strongest and most helpful Reading Servant so the culture’s allergy to truth and the great themes in this book is the centrality of preach- skill that is required mean the church loses its

2 Former seventh president of Wheaton College in Wheaton, 1 http://www.opc.org/os.html?article_id=531&issue_id=111. Illinois. 111 112

Ordained Servant $ Volume 25 2016 “late” moderns).Thefirsttwochaptersof Part Two for postmodernpeople(whatKellerpreferstocall urban ministry withastrong flavorofapologetics urbanites. Thisishomiletics forcontemporary homiletical conversationisinaddressing modern as ahostofmodernluminaries. Edwards, andRobertMurrayMcCheyne,aswell Art ofProphesying homiletical wisdom,suchasWilliamPerkins ( kens backtomanyexcellenttraditional sourcesof Message,” isexemplaryinthisregard.Kellerhear sermons. Theappendix, “WritinganExpository book isveryhelpfulindescribinghow todevelop theme, figure,image,anddeliverancestory. The show how we must preach Christ from every genre, here, illustratedwithmanyspecific examples,to Clowney (71).Thereisalotofveryhelpfuladvice theology fromMotyer,DillardandLongman, ing uponseveralcontemporaryworksofbiblical “Preaching ChristfromAllofScripture,” pick history centeredonChristavoids moralism(61). (55). Kellerisskilledatshowing how redemptive in ordertocombatthetoxicuntruthsofoursouls” his lifeanddeath—must beliftedupandgrasped Jesus Christ—whofulfilledGod’s righteouslaw in grace anditsholypurposes.“God’s costlylovein Both areenemies ofGodandundermine God’s avoid bothlegalismandantinomianism (48–52). understanding their properrelationshipsoasto distinction betweenlaw andgospel,pleadsfor on thistopic.Hemakesacarefulandimportant “Preaching theGospelEveryTime,” iseloquent ing thegospelineverysermon.ChapterTwo, church the ModernMind P. T. Forsyth’s superb book HereKellerrelieson in termsthatitunderstands. modern mind (95).We must confronttheworld content must changetoaccommodate thelate ity. Whiletheformofsermon isnotdead,the must notassumemuch knowledge ofChristian “new situation”ofsecularism(94),thepreacher late modernmind. Kellercontends that,duetothe address preachingChristtothecultureand One areawhereKellerclearlyaddstothe Chapter Threecontinues tounpackthetheme (1907).Forsyth insiststhatthe , 1592),JohnCalvin,Jonathan Positive Preaching and - The - - philosophically andculturallyfreighted wordin asJohndidit understands withhisuseof by addressingitwithconceptsandlanguagethat needs. Thepreacherneedstoadapttheculture because theBiblediagnoses humanproblemsand secular culturethroughexpositorypreaching always essential totheChristianlife. the narratives of modernity” (118).Thegospelis believers inourtimearenot profoundlyshapedby tothinkthatfaithful by asserting:“Itisamistake he isgivingtoomuch attention tothenonbeliever latter point Keller respondstotheobjectionthat sure points; 6)Callforgospelmotivation. Onthis Make gospeloffersthatpushontheculture’s pres order tochallengebaselineculturalnarratives;5) ofdoubtsandobjections;4)Affirmin standing strengthen yourtheses;3)Demonstrateanunder vocabulary; 2)Employrespectedauthoritiesto six practices:1)Useaccessibleorwellexplained method. Inordertoimplementthis,Kelleroffers Paul’s ministry inAthensis a modelofthis Keller seekstoputourconcernsrest: that society” (97). The earlychurchconfrontedaradically redeemed to [action], the Hebrewprophet.…Theoratorstirsmen not thesuccessortoGreekorator,butof confronted it.…TheChristianpreacheris did notleadtheworld,norechoit;she many ofitshopesandaspirations.(99) idols whileshowing respectforitspeopleand asociety’saround you.Itmeanstoantagonize It meanstoresonatewithyetdefytheculture concerns forReformedpreachers. The conceptofcontextualizingalwaysraises hopes. tions, reshapeditsconcerns,andredirected its Theyreframedtheculture’sstartling. ques were neverincomprehensible,nomatterhow culture intimatelyandspokeintermsthat The earlyChristiancommunicators knew the . (96) the preacher invitesthemtobe logos , “a - - - When preachers solve Christians’ problems and makes marriage and all human relations with the gospel—not by calling them to try impossible (145). Rebellion against God is the ul- harder but by pointing them to deeper faith timate bondage, and only Jesus Christ can liberate in Christ’s salvation—then believers are be- us from such bondage and sin itself (145). ing edified and nonbelievers are hearing the Modernity’s quest for social justice should gospel all at the same time. (120) be engaged with a question: if we cannot ground morality in some external, objective source, why Keller comes to the heart of his subtitle in should we seek to reform the world? (146). Three Chapter Five, “Preaching and the (Late) Modern problems arise in the areas of: moral motivation, Mind.” Keller has clearly thought deeply about this obligation, and foundation. Unlike the Christian topic. He understands that modernity in its late who is motivated by love for God and neighbor, modern manifestation is not to be sharply distin- the secularist is motivated by feelings of “satisfac- guished from postmodernity, “which is less reversal tion and superiority” and anger (147). While there of modernity than an intensification of its deep- are clearly moral nonbelievers, locating moral est patterns” (123). Both modernity and its later obligation without God is impossible (148–49). expressions have human autonomy in common. Which brings Keller to the third problem of assert- The entire chapter is a great summary of ing moral standards without reason. What Taylor what constitutes the late modern mind. Keller calls “the extraordinary inarticulacy … of modern relies heavily on the works of philosopher Charles culture” (150) is simply suppression of the source Taylor, whose monumental analysis of modernity, of many of our culture’s better moral instincts: A Secular Age (2007), along with Sources of the Christianity (151). Self: The Making of the Modern Identity (1989), Keller engages the history and rationality nar- and The Malaise of Modernity (1991), offers some ratives in terms of “science as the secular hope” profound insight. (153). The presence of unfounded optimism in the “In order to preach to the secular person, we progress of science and technology together with must resist secularity’s own self-understanding” numerous dystopian cultural expressions show that (126). Keller then analyzes the narratives of late the world is in desperate need of the hope that modernity. The “rationality narrative” claims that only the resurrection can offer (154). “the natural world is the only reality” (129–30). The final chapter in this section deals with The “history narrative” claims that humanity is preaching to the heart. Keller relies on a biblical making progress, and thus the “new is automati- understanding of the heart that thinks and wills, cally better” (130). The “society narrative” en- “fundamentally, the heart puts its trust in things” courages radical individualism in which “choice (158). He launches into several sections based on becomes the only sacred value and discrimination Jonathan Edwards’s understanding of the affec- the only moral evil” (131). The “morality or justice tions. Rejecting the opposition of head and heart, narrative” believes in universal benevolence based Keller opts for “logic on fire” (163, 165). He goes on humanly determined norms (131–32). The on to show preachers how to preach to the heart: “identity narrative” seeks worth in self-created and affectionately, imaginatively, wondrously, memora- self-evaluated identity (132–33). bly, Christocentrically, and practically. The rest of the chapter explains how to engage Finally, Keller suggests tools for the preacher the “sovereign self” in each of these narratives to stay fresh in his preaching. First, converse with (133–56). The question of identity must be altered Reading Servant a diverse group of people so that you are chal- to ask not “‘who am I?’ but ‘whose am I?’” (138). lenged to read beyond those with whom you agree The idea of unbridled freedom leads to raw selfish- (180–82). Second, consider the variety of possible ness, but is in itself an illusion (143). The aspira- hearers as exemplified in the parable of the soils in tion of love is contrary to this secular sacred notion Mark 4 (182–83). Here Keller offers an invaluable

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Ordained Servant $ Volume 25 2016 and movehaveourbeing,” and“For weare Epimenides andAratuswhosay, “Inhimwelive (Acts 17:22–31).Hequotes theGreekphilosophers they haveareligiousinstinct,butitismisdirected Paul’s approachinAthens,wherehenoticesthat without compromising Scripture? Hepoints to How doweengagelatemodernswiththegospel of acentury. Hehassoughttoanswerthequestion: urban environmentofNewYork Cityforaquarter “late modern”peopleintheintenselysecular prepare thesermon”(205). to thepulpit.Preparepreachermorethanyou Word, butinsteadyoumust lettheWord driveyou willbetoletthepulpitdriveyou temptation one thatshouldcount:thewonderofChrist.“The of preachermotivation,concluding withtheonly analyzes thelatterintermsofseveralcategories pers, andthesubtextofhisown heart(200).He texts: thebiblicaltext,contextofworship own spirituallife,locatingitintermsofthree ofthepreacher’salso focusesontheimportance corrective inthe“ageoftechnique” (195). Keller of theSpiritinpreaching.Thisisanexcellent ter, anditdiscussesofthepresence theimportance fectionate aswellforceful”(187). ofteachablemomentsandbeing “af advantage (185–86). Fifth,“beemotionallyaware” bytaking tion, andusingabiblicalvarietyofapplications direct questions, suggestingtestsforself-examina (183–85). Fourth, usevarietyinapplication,asking “weave applicationthroughoutthesermon” been placedinthetextmyopinion). Third, extended footnote(183n20,whichshouldhave humanity isimperfectand inneedofperfecting. and/or robotics. Icouldagreewithyouthat, yes, manity can be perfectedwithartificial intelligence News. answer. We might summarizethisso:Yes/No/Good bringing thegoodnewsof gospelastheperfect Christianity challengesthatthinking, andfinally image intheidolater’s thinking,thenshowing how the patternoflookingforreflectionGod’s indeed hisoffspring”(Acts17:28).Heproposes Keller hasbeendealingwithwhathecalls The finalpartofthebookhasonlyonechap Here isasimpleexample:You believethathu - - - - - sacrifice, whichenablesustohavealivingrela fections, andtrustChrist’s righteoussubstitutionary and thus,whenweturnfromoursins,imper substitutionary deathpleasesourperfectCreator Christ cametosaveusfromourimperfection.His of anewhumanity. ThegoodnewsisthatJesus our imperfection.JesusChrististheperfectmodel fall ofmankindinAdamandEveisthereasonfor tion. You intoaccountthatthehistoric failtotake true humanity fromoutsideofthehumancondi only reflectourimperfections. We needamodelof Robots atbestcannotreplacehumansandwill fail, sinceitisnotaccording totheimageofGod. However, theBibleshows thatyoursolutionwill cal Keller: Thinking throughtheTheology ofanInfluentialEvangeli 3 favorably whenhesays: new selfinChrist(139);andquotes D.A.Carson (134); puttingofftheoldselfandon the “examination ofinnermotivations anddesires” of mentioned, Kellerdoesspeakoftheimportance that emanatefromit,causeGod,isnotexplicitly while theoffensethatidolatry, andthespecific sins other works.But,atleastinthisbook, comment onwhatKellersaysthistopicinhis sins andshow how they relatetoidolatry. Icannot would alsoinsistthatwepreachaboutspecific when hesaysthatidolatryistherootofallsin.I expressed. IwouldcontendthatKelleriscorrect because idolatryisonlyonewayinwhichsin use ofidolatryastherootallsinisinadequate works. lawlessness thatoffendsGodinKeller’s published tended thatthereisalackofthedoctrinesinas A recentbookcritiquing Keller’s theologyhascon tionship withhim,wecanknow trueperfection. Iain D.Campbell and WilliamM.Schweitzer, (Welwyn GardenCity, UK:Evangelical Press,2013). creator. (145) created thingsattheexpense ofworshipthe teredness, anevilandenslaving devotionto master isnotCaesar,butshamefulself-cen the Godwhohasmadeus.Thedespotic The ultimatebondageis…rebellionagainst This bookisfullofenormouslyhelpfuladvice. 3 Iain Campbell maintains thatKeller’s IainCampbellmaintains Preaching Engaging with - - , - - - - Keller goes on to refer to biblical passages that deal with freedom from sin. Elsewhere he em- Westminster Theology phasizes the moral importance of Judgment Day Originally published electronically in Ordained Servant “when all wrongs will be put right” (152). Finally January 20161 Keller points to Jonathan Edwards’s “Sinners in the Hands of an Angry God” to show that our good by Jeffrey C. Waddington works cannot keep us out of hell (170). I have one major formatting complaint: there The Theology of the Westminster Standards: Histori- are seventy pages of endnotes. This is excessive, cal Context and Theological Insights, by J. V. Fesko. especially when they are located so inaccessibly— Wheaton: Crossway, 2014, 441 pages,$28.00, paper. at the end and without page ranges. At least some of this material should have been part of the main t is a good time to live and be a student of the text, but at least making it accessible at the bottom IWestminster Confession of Faith and the Larger of each page would help immensely. To make mat- and Shorter Catechisms. The outstanding work ters worse, there is no index, so Keller’s numerous of Chad Van Dixhoorn and associates has greatly references, and extended bibliographical notes, added to our understanding of the political and lie buried in the end notes. Penguin should know religious contexts for the calling and operation of better. the Westminster Assembly (the “synod of London,” There are many traditional emphases in this as it is also known). Van Dixhoorn’s high level book, such as preaching to the heart and the Holy of scholarship is beginning to filter down to the Spirit in preaching. But they are all aimed at min- pews. John Fesko, academic dean and professor of istry to late modern urbanites. Keller emphasizes systematic and historical theology at Westminster faithfulness to the Word, preaching Christ from all Seminary California, has provided the church with of Scripture, and intelligent compassion for urban a fine study of our secondary standards with his late modern people. This does not mean that the Theology of the Westminster Standards: Historical book will not be helpful to those in smaller rural Context and Theological Insights. and suburban settings, since the electronic media Fesko’s study is appropriately titled since have spread the secular mindset everywhere. he provides helpful and fascinating background One need not agree with Keller at every point detail, opening up for the reader broader vistas either here or in his other books to benefit greatly of understanding. The author does not merely from this book. I highly recommend it. provide background information of the political circumstances that gave rise to the assembly’s work Gregory E. Reynolds serves as the pastor of Amo- (i.e., the English Civil War and the rise of antino- skeag Presbyterian Church (OPC) in Manchester, mianism in the greater London metropolitan area), New Hampshire, and is the editor of Ordained he explains the issues that mattered to the assem- Servant. bly divines and concepts and methods that were perhaps second nature to the divines but are no longer so for us. We think we know the standards, but Fesko sheds warm light on the chapters of the confession and the questions and answers of the catechisms. Once we have read this volume, we Servant Reading Servant will not want to read the standards in an ahistorical sense ever again.

1 http://www.opc.org/os.html?article_id=529&issue_id=111. 115 116

Ordained Servant $ Volume 25 2016 Calvin wasoneamongamultitude ofsignificant Reformedcommunity.nental Fesko points outthat sought tobeafunctioning partofthelarger conti understood rightlyasaReformedassemblythat Finally,named inthestandards. assemblyis withoutbeing explicitlyMany ofthesearetargeted were intimatelyfamiliar witherrorsandheresies. divines werewidelyreadinthesetheologiesand theological pluralismwastheruleofday. The would usherintheendofworld.Additionally, of theassembly. ManythoughttheReformation us isthehighlychargedeschatologicalatmosphere Reformation underHenryVIII.Whatmaysurprise a centuryafterthecommencementofEnglish bly intertwined.Thiswasstillthecasemorethan politics andreligionwereintimatelyinextrica readers nodoubtalreadyknow, intheReformation setting oftheassembly(33–63).Asmanyour clear overviewofthehistoricalandtheological reader know whatheisinfor. the planofbook.Allthisishelpfultolet primary oversecondarysources,andheexplains nuanced consensusdocuments,ofemphasizing reading theconfessionandcatechismsashighly of historical contextofourdoctrinalstandards, ofbeing familiarthe importance withtheoriginal to thewritingofthisstudy. Theauthorexplains thathave givenrise lines thepresentcircumstances the introductorychapter(23–31)Dr. Fesko out can onlygiveapassingsenseofthebookhere.In bibliography andthreeindices. Unfortunately, we of abbreviationsandfollowed byaselectannotated ceded byapreface,acknowledgements, andtable the church(299–334), worship(335–362), and the Law ofGod and theChristianlife(267–297), justification (207–238),sanctification (239–266), ation (125–167),thedoctrine ofChrist(169–205), God andthedecrees(95–124), covenantandcre Fesko expositsthedoctrine ofScripture(65–93), questions andanswersinthetwo catechisms. chapters oftheconfessionandmultitude of voice. even mostimportant theological voices butbynomeansthe only or In thesecondchapterFesko givesabriefbut The bookismadeupofthirteenchapterspre Chapters 3through12coverthethirty-three - - - - - and hisschool.ThismakesperfectsenseasMuller the groundbreakingscholarshipofRichardMuller general observationthattheauthorbuildsupon has subscribedtothem of theWestminster butasaminister Standards who not writeasanexpertonthehistoricalbackground cisms andobservations.Iconfessupfrontthatdo of thestudy, brieflyhittingonsalientpoints. conclusion (395–397)providesaconcise wrap-up of uswhohaveknown themformanyyears.The seem likeanexciting newadventureevenforthose and addedlightthatmakesstudyingthestandards eschatology (363–394)allwithhistoricalsensitivity ourselves asReformed ratherthanCalvinistic since it isundoubtedly correctthatweoughtto refer to been translatedoutofLatin. Havingsaidallthis, andwhatbookshave be amatterofhappenstance cally significant. Ontheotherhand,itmaysimply upon Reformedtheologybecause heistheologi one. Perhaps Calvinhashadan outsizedinfluence a theologicalverdict andnotmerelyahistorical There isareasonwhyCalvinclassic.This trying todiminish Calvin’s position inourday. and influenceinhis own daybutthatheisalso correct amisapprehension about Calvin’s standing the impressionthatFesko isnotonlytryingto makes thispoint onmultiple occasions.Onegets sembly. Point However, theauthor welltaken. inhisownstanding dayoratthetimeofas contemporary influencewithhishavingthesame giants. We shouldnotconfuseCalvin’s profound theologian inhisday, buthewasoneamongmany properly reminds usthatCalvinwasabrilliant departure fromCalvinatsignificant points. Fesko stood inthatlightasanegregiousexampleof tors fromthathighpoint. and allothersintheScholastictradition asdefec thought whereCalvinisseenasthegoldstandard so-called “CalvinversustheCalvinists” schoolof Calvin. Mullerhasbeenrightinchallengingthe tradition especially asitrelatestothework ofJohn ple misunderstandings oftheReformedScholastic the churchandacademybycorrectingmulti and hisassociates havedoneayeoman’s service to Before concluding, Ineedtoofferafewcriti The Westminster Assemblyhasbeenunder ex animo . First,Imakethe ------Calvin is one among a constellation of excellent influence of the theology of Jonathan Edwards on and learned theologians within our heritage. the typical understanding of God’s decree and the Second, Dr. Fesko offers a fascinating discus- relation of God’s sovereignty and human responsi- sion of hypothetical universalism (187–205). It is a bility (97–99). Fesko affirms that Edwards denies fact that there were members present in the assem- contingency and secondary causality in creation bly who held this view, and the author notes the which are in fact affirmed in the confession.2 Fesko complexity of the matter and the various views that builds on a lecture recently given by Richard fall under the label of hypothetical universalism. Muller at the Jonathan Edwards Center at Trinity My concern is not with the details of the discus- Evangelical Divinity School and later published in sion. Muller has brought this issue to our attention the online journal Jonathan Edwards Studies.3 As as well so we are familiar with it. My concern is an Edwards scholar myself, I remember listening theological more than historical. As I have already to the Muller lecture and not being quite satis- noted, it is a fact that members of the assembly fied with its accuracy. More recently it has been held to a variety of views that can be classified as demonstrated that Edwards, in fact, did hold to forms of hypothetical universalism. both contingency and secondary causality.4 This is However, beyond reminding us that at the a minor point in the argument of the chapter, but time of the assembly hypothetical universalism since we are aiming for historical and theological was a live option, one senses that there is also at contextual sensitivity, more work should be under- work here a theological agenda. The contempo- taken in this area including a reading of a broader rary view is too narrow perhaps. Church history swath of Edwards’s literary corpus. hopefully involves an increasingly more precise None of my criticisms vitiates the book’s excel- and improved understanding of the Scriptures and lence as a whole. I recommend John Fesko’s work theology. In other words, should we try to turn to church officers and congregants as well. Fesko’s back the clock and broaden our confessional views work now joins Van Dixhoorn and Letham on my on this? Maybe so. Maybe not. That is a matter bookshelf providing a historically and theologically for exegetical, biblical, and systematic theology. sensitive study of the Westminster Standards. Historical theology has reminded us that at one point hypothetical universalism, at least in some Jeffrey C. Waddington is an Orthodox Presbyterian of its variations, was acceptable. We can’t un-ring minister serving as stated supply of Knox Orthodox the bell as they say. We know that there were pre- Presbyterian Church in Lansdowne, Pennsylvania. Nicene forms of Trinitarian theology and views of our Lord’s hypostatic union that predate Chalce- don. Does that mean we want to resurrect them to 2 I am indebted to the work of Scott Doherty and Michael Pre- ciado for insights into the issue. Doherty has written an excellent offer them as legitimate alternatives to the Niceno- as of yet unpublished analysis of Richard Muller and Paul Helm Constantinopolitan Creed and Chalcedonian on Edwards’s lack of agreement with the confession at this point. Formula? We recognize that there is development See his “Edwards Unflattened: The Rich Landscape of Causality in Jonathan Edwards’ Freedom of Will: A response to Muller and in theology and that we need to be historically Helm on Jonathan Edwards’ View of Free Will.” Preciado is cur- sensitive to this. Would it be right to judge earlier rently working on a Ph.D. dissertation on the subject as well. formulations by later standards? Yes and no. Yes, 3 Richard A. Muller, “Jonathan Edwards and the Absence of Free Choice: A Parting of the Ways in the Reformed Tradition,” in the sense that if a later development actually Jonathan Edwards Studies 1, no.1 (2012), cited in Fesko, 98n6. is an improvement, refinement and correction to 4 Related to this is undoubtedly Edwards’s purported embrace of Servant Reading Servant earlier views, we would not want to revert to the the doctrines of continuous creation and occasionalism. Continu- ous creationism is the idea that the universe is created anew every earlier formulations. No, in the sense that we will moment so that the standard distinction between creation and recognize earlier formulations as defective but not providence appears to be denied. Occasionalism is the view that necessarily erroneous or heretical. God is the only causal agent at work in the universe. If this is so, then secondary causality is denied. These two distinct doctrines Third, and finally, Fesko discusses the putative are often fused together in the secondary literature. 117 118

Ordained Servant $ Volume 25 2016 ( !x;Bo biblical terms: the ancient NearEast. Heexamines threeprimary from boththebiblicalcontextandworldof of testingandexploresitssemanticrange,drawing 1. TheLanguageofTesting is asummarywithassessmentforeachchapter. chapters followed byahelpfulbibliography. Here bellion ofhispeople. of hissaints,andthroughitGodrespondstothere testing sinceitrevealsGod’s concernforthefaith functionof He rightlyrecognizes thecovenantal ence sufferingtoembracethetestingoftheir faith. finement. Smith encouragesbelieverswhoexperi involving sufferingandhardshipforthesakeofre scholarly manner,thisbookdealswithtestsoffaith Testament. Writtenwithapastoralvoice, yetina in theOldTestament andstretchesacrosstheNew I paper. TN: B&HAcademic, 2014,240pages,$24.99, a BiblicalTheme The Testing ofGod’s Sons:The Refiningof Faith as by SherifGendy January 2016 Originally publishedelectronically in Testing Faith 1 http://www.opc.org/os.html?article_id=528&issue_id=111. hot. in degreesofintensityfrommild, tomedium, to likegold.Assuch,testingranges precious metals touchstone fortheexamination ofthequality of background inrelationtothe useoftheancient biblical ideaoftestingstemsfromametallurgical examine, andscrutinize. Smith shows how the a rangeofmeaning thatincludestest,try, prove, saraph logical themeoftestingthefaith,whichemerges n thisbook,GregoryS.Smith exploresthetheo ( In thischapter,Smith focusesonthelanguage bohan ) fortestingasrefining. Thesetermsshare ) fortestingasauthentication,and 1 h's'n , byGregoryS.Smith. Nashville, " ( nasah This bookisdivided intofive ) fortestingasrevealing, Ordained Servant @r;c '

- - - - world demandsittobeso.Whilethenotionof intersection ofcovenantrelationshipwithafallen covenant relationshiptotesthispeople.The implications sincetheLordisobligatedby cultivate thefaithandfidelityofhispeople. Yahweh actsasacovenantsuzeraintocallforand Thus, thebiblicalportrayalremainsunique as was primarilyforthejudgmentofangrygods. head, andrefinement.Intheancient world,testing testing byexamination, verification,liftingone’s observes avarietyofcategoriesfortestingincluding ancient worldthroughsomeAkkadian texts.He enduring ofhardship. not discuss itsrelationtoChrist’s sufferingandhis and atypefortheir wildernessexperience,hedoes to reading Joseph’s narrativeasa modelforIsrael covenant fidelityforIsrael. Although Smith isopen Abraham’s testinginGenesis22,sincebothmodel Israel’s wilderness experience,inparallelwith Smith readsJoseph’s experience,whichanticipates by Godforhisgoodandtheoffamily. recognizes thatthetestingheenduredwas meant Land. ThisintentionisrealizedwhenJoseph forsuccessinthePromised would havebeenvital was toillustratethequality offaithandloyaltythat testing. HenotesthattheintentofJoseph’s testing the meaning ofthefearGodanditsrelationto Gerhard vonRad,regarding their treatment of some scholars,including HermannGunkeland of thePentateuch. Smith discusses theworksof of testingthatispresentedthroughouttherest testing andIsrael’s ofherexperience understanding and itsunique contributiontothetheology of 2. Testing intheJosephNarrative relation totesting. not elaborateontheconceptoftemptingandits footnote inthebook’s introduction,Smith does Exceptfora it relatestotheideaoftemptation. covenant testingiscomforting,onewondershow Smith demonstratesthattestinghaspastoral Smith engagestheconceptoftestingin Here Smith focusesontheJosephnarrative 3. Testing as a Unified Pentateuchal refinement. Israel’s long covenant history illustrates Theological Theme how God works through this futility to refine the faith and fidelity of his people. It is through the Smith examines the Pentateuch’s presentation experience of God’s tested sons that the church of testing, which involves two kinds of testing. is invited to more fully and deeply understand First, aural tests authenticate and check for faith her own experience of testing. Through testing as in the experiences of Abraham, the Israelite we learn that God demands the exclusive loyalty, midwives, Moses, and Israel at Sinai. Second, dependence, faith, and obedience of his people. experiential tests refine and enhance faith as A discussion of how testing works in the life seen at Shur and Sin, Massah, the wilderness and ministry of Israel’s prophets is missing in this wanderings, and the events noted in the book of chapter. Another discussion on the testing of the Deuteronomy. Smith argues that the Pentateuch disciples and apostles would have been helpful. as a whole shares an internal consistency with Smith’s treatment of Christ’s testing is very brief, regard to its presentation of this significant biblical and he limits it to the wilderness account in theme as a basis for Israel to remember the Matthew 4. Moreover, while Smith makes the covenant relationship she has with Yahweh. This connection between Christ’s testing and Israel’s relationship requires faith and loyalty and therefore in the wilderness, he does not relate the testing of necessitates testing as a means for quality check Christ to that of Adam. and quality improvement. Smith highlights the significance of Abraham’s experience for Israel by showing how Abraham functions as a model 5. Conclusion of covenant obedience who fulfills the necessary Here Smith summarizes his study of the biblical mediatorial role in Israel’s history. theme of testing, highlighting his conclusions. The Smith rightly highlights the consistency of two categories Smith suggests for understanding Yahweh’s fidelity despite the inconsistency and testing in its biblical context are the aural test repeated failure of his covenant people. He notices (quality check) and the test of experience (quality the relationship between fear and testing that improvement). His investigation of the Joseph occurs in testing contexts. narrative, through these categories of meaning, leads him to recognize the retrospective and 4. Testing of God’s Sons prospective theological vantage point for Israel. For Smith, Joseph’s testing functions as a theological This chapter demonstrates that God tests link between the patriarchal narratives and the his sons—Adam, Abraham, Joseph, Moses, Job, rest of the Pentateuch. The individual testing of Israel, Jesus, and the church. Starting with Adam, the patriarchs functions as an example for the Smith shows how testing has been an element of corporate experience of Israel’s testing as a nation. God’s interaction with his creation from the very By looking at Christ’s testing through suffering, beginning. The connections Smith makes between Smith is able to articulate the value of God’s love Adam and Israel’s testing and refinement of their established through the suffering of the saints and own loyalty and fidelity to God’s commands are authenticated through testing. significant. Smith rightly describes God’s activity Smith provides two appendices to his book. in Genesis as a suzerain who commands and The first appendix, “Testing as Touchstone,” pro- creates a world where covenant relationship is the

vides further discussion on the relationship of the Reading Servant desired outcome. Adam’s violation of his relational Hebrew term (bohan) and its basic meaning status with God activates the terms that require !xb of “touchstone.” Based on this comparison study, exile in a world subjected to futility. Adam’s Smith sees a link between the stages of authentica- shattered image works with this futility as the tion and refining in the ancient processing of gold means to further amplify humanity’s experience of

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Ordained Servant $ Volume 25 2016 identifies withthesufferingofhispeopletoassist glory ineternity. Astheperfecthighpriest,Christ suffering ofChristandwillultimatelyshareinhis reminds usthatthroughsufferingweshare inthe by whichGodrefinesthebeliever’s faith.Smith difficulties, andsufferingsarenecessarymeans oftestinghelpsusseehowstanding hardships, work ofChrist. Scriptures asitreachesitsclimaxinthepersonand one considersthewholecounselofGodin larger, theologicalpurposethatisaccessiblewhen ing inthelivesofthesebiblicalcharactersservesa final shapewithinthecanon. For thisreason,test their asthenarrativestake canonical presentation speculations. Rather,theintentlieswithin have understood—somethingthatalwaysrenders bound upwithwhattheoriginalaudience might nonical hermeneutics,thenarratives’intentisnot context forsuchnarrativestobeunderstood.Inca intent ofsuchnarratives.Thecanonprovidesthe be true,itisnotthefullandcompletepurpose insight intoherown experience.Whilethismight ing Israelwithawindow ofunderstanding and the livesofAdam,Abraham,andJosephtoprovid Smith limits theintentoftestingnarrativesin refining andauthenticatingofhispeople’s faith. of afallenworld,isprimarilyconcernedwiththe ogy oftesting.Itshows how God,inthecontext sis thefunctionalityofcreatedorder. ( explains how thecreationterms appendix, “CovenantGoodasFunctionalGood,” and theearlymeaning of of God’s obligation tokeephiscovenantpromises. (1:2). Testing throughsufferingisan essentialpart to consideritall joywhenweencountertesting ers inthecommunity offaith.Jamesexhortsus demonstration offidelityboth toGodandoth the faithfulwhostruggle—even suffer—intheir theological basisforencouragement andhopeto greatest need. mercy, grace,andhelpinthebeliever’s timeof those enduringtestingthroughsuffering.Heoffers tub ) worktogetherincovenantcontexttoempha From apastoralperspective,properunder This bookattemptstodevelopabiblicaltheol This biblicalunderstandingoftestingoffersa !xb ( bohan arb ( ). Thesecond bara ) and - bwj ------

1 http://www.opc.org/os.html?article_id=534&issue_id=112. evenif itisunderanewlabel. us israthervintage, old isgood”).Muchofwhat Mr. Capillopensfor the old,fewdesirenew, because theysay“the volume—surely aproperinstinct (aftersampling thatolder, much-loved preference isto“dustoff” any othernewbookonpreaching.Orperhapsyour dissuade youfromevercrackingopenthisbookor and thedebateisclosed.Thosereasonsalonemay in preaching.Okay, soyouhavethoughtaboutthat something you’veneverthoughtabout: often mine). Andthenthere’s thesub-titleon reaction toyetanotherbookonpreaching(itis more ofbooksonpreaching.” Thismaybeyour I burg, NJ:P&R,2014,258pages,$16.99,paper. cation fromEveryText, The HeartIstheTarget: Preaching PracticalAppli by A.CraigTroxel February 2016 Originally publishedelectronically in Preacher, Take Aim! Millennium MinistriesinCasselberry,Florida. and servingasArabicTheological EditorforThird Theological SeminaryinGlenside,Pennsylvania, Midwest (OPC),aPhDcandidateatWestminster Sherif Gendy in ourlives. tion astheyserveourSpirit-wroughtsanctification The sufferingsweendurearepartofourredemp a newlyordainedman,“You willalwaysneed magine anolderminister whimsicallytelling 1 is alicentiateinthePresbyteryof by MurrayCapill.Phillips Ordained Servant application - - -

So whether your school is redemptive-historical or Word to all of a person’s life. There are three stages puritanical, topical or expository, you should give in this process of preaching application. this book a try and see if there is something here The first stage is to appreciate the purpose of that would benefit your preaching—assuming of God’s Word. Capill makes his case chiefly from 2 course that it needs improvement. Timothy 3:16 and argues that the Word has four Developing a spiritual gift is not possible if main purposes: 1) to teach the truth and rebuke we’re not open to growth, or if we’re too quick to false doctrine; 2) to train in godliness and correct dismiss anything alien to our beloved paradigm wrong-doing; 3) to test the heart and bring convic- on preaching. Or both. When I was in my first tion; and, 4) to encourage and exhort. Each of pastorate, an older minister told me that he did not these purposes are detailed and then illustrated care for expository preaching because it was bor- from Scripture. Some will say that he has been ing. I knew immediately that what he said could somewhat arbitrary in the categories he uses, but not possibly be true, because I was an expository none could fault them for their propriety. Person- preacher! (The memory of my thoughts still makes ally, I think he has unnecessarily restricted the me shudder.) My perspective has since changed; vocabulary’s range of meaning and significance in not in my convictions about expositing Scripture, 2 Timothy 3:16 (e.g., “rebuke” pertains to life as but in my desire to become proficient in this craft much as it does to doctrine). sometime before I die. I have also come to appreci- The second stage is to make sure that the ate what Geoffrey Thomas once quipped, that so preacher’s “reservoir” remains full. The reservoir much of what takes place in evangelical pulpits is is “all that lives within a preacher” (81). As any really nothing more than a glorified Bible study, preacher knows, just as he pours himself into the which gets at the concern of this book. Capill sermon, so also the sermon comes through him, if rejoices in the revival of expository preaching, but not sucking life out of him—as Ian MacPherson he would much prefer a revival of compelling expo- wrote, “every real sermon that a man preaches sitional preaching. Preaching calls for more than appreciably shortens his days.”2 In the preacher’s undiluted exegesis that is dumped upon kindly preparation the biblical text has already begun to congregations, who know what longsuffering is on stir in him, move him, and connect itself to much a weekly basis. More is required. Application is of what he has previously read, thought, lived, and required. And Murray Capill deserves a respectful known—it is expanding him. And he must contin- read, given his several pastorates in New Zealand ue to fill the reservoir through his walk with God, and Australia, and his teaching on pastoral ministry in prayer, through his theological knowledge, and and preaching at the Reformed Theological Col- by keenly experiencing and observing the fullness lege in Geelong, Australia. of life. If he does not, then the reservoir will run Capill’s basic premise is that “effective exposi- dry, and it will eventually become evident in his tory preaching takes place when biblical faithful- preaching—to the spiritual detriment of those he ness and insightful application are inextricably serves. bound together” (14). Nothing revolutionary there. The third stage in the process of preaching ap- But understanding how the two work together plication is hitting the target—the heart. Since the is the challenge. And our deficiencies prove it, “end goal of preaching is to draw people to love whether they stem from flawed views of preaching God with all their heart,” we must know something and application or from deficits in training and about the heart, the core that defines who we are Servant Reading Servant gifts. Nevertheless the task remains, taking what (97). Capill explains that the faculties of the hu- Scripture teaches and getting it to “stick” or apply man heart are the mind (the rational center of our to our listeners. That’s what biblical preaching is, applying gospel truth to the heart (56). And it 2 Ian MacPherson, The Burden of the Lord (London: Ep- must be holistic application—applying all of God’s worth,1955), 47. 121 122

Ordained Servant $ Volume 25 2016 a chapter on the importance of“preachingthe a chapterontheimportance as partialtopietism.However, Capillprovides would betemptingtostereotypehisapproach that clarifyandwordsarevivid. speaks directly andpassionately, usingillustrations anticipates objections,heoffersincentives,and hits hismark:Heappealstosoundjudgment,he has severalarrows inhisquiver toensurethathe it, impressandapplyit”(151).To dothishe text inhand,thepreachermustit,ground “state ment. spectrum ofspiritualmaturity, mood,anddiscern and heremembershow theyarespreadacrossthe his peopleassermonsimmersinown heart, grid asensitivepastoruses,helovinglythinksof are not;someknow itandsomedonot.Whatever people thingsaregoing well,andforothersthings thatforsome ever find,butitisuseful.Hestates Ministry (e.g.,CharlesBridges, taxonomies Most Reformedpastoraltheologiesoffersimilar is thespiritualcondition ofeachandeverysoul. hear theWord. Thediversity Capillhasinview with anappreciation forthediversity ofthosewho idols oftheheartwithskillandgrace,aswell confrontingthe entails of heart.Thisinevitably impacting thewholeheart. then istopreachthetextsothatitfindsitsmarkby work inconjunction,notindependently. Thetask the will being), the empowering ourpeople’s confidence intheir not and granted:True pietyis Nevertheless, hislargerpoint shouldbeheard whole oflifeasthesettingfor trueworship”(183). with hiscommentthatweshould consider“the millennial brethrenwillrejoice! Nor willallagree transformational bentofhiscomments;butpost- On thispoint, somewillnotfavortheconcerted the Christian’s responsibilityandcallinginsociety. kingdom,” bywhichhemeanspreachingabout (whatdetermines choices andactions), passions only With abookthatemphasizestheheart,it With theseideasinmind andwiththebiblical Effective applicationwillaimforachange ). Capilloffersassimpleagridyouwill of theheart(177). We must notneglect conscience (whatwedesireandfeel);allwhich (the warning system),the firstly firstly of theheart,but The Christian

- from beginning to end. It is always profitable to from beginning toend.Itisalwaysprofitable ofpreparingasermon, canvassing theoveralltask this book? gives practicaladvice. and speaks ofourholisticpreparationforthistask subjunctives asaseparatecategory).Lastofallhe moods ofScripturalteaching(interestinglyhelists ture andapplyingtheindicative andimperative application fromthenarrativesectionsofScrip salt, light,andleavenintheworld. vocation, namelythatGodhascalledthemtobe other biblical vocabulary thatdescribethe inner believe “conscience” isaterm running parallelto called the“affections”).Contrary toCapill,I the will,anddesires(orwhat thePuritans us three(notfour)facultiesof theheart:mind, the hearthaveconvincedme thatScripturegives diverge slightlyfromCapill’s model.My studies of their skillinspeakingtotheheart.Iwould tate!) will findmoredepthifhecanreplicate(notimi areattheir bestandthemodernpreacher Puritans from Scripture,nothistory. Inthisarea,the especially sincehisburdenistoprove view oftheheart.Iobservethistohiscredit,standing under model, moreorless,mirrors thePuritans’ true. Althoughhemakesnosuchclaim,Capill’s that weallknow whatismeantbytheheart.Not explanation oftheheart.Too manybooksassume of coursethatitneedsimprovementinway. make yourpreachingmoreinteresting,assuming is thepossibilitythatyoucanlearnsomethingto his book!),youmaywanttoriskitanyway. There on application(eventhoughyouhavenotyetread have alreadydecided thatyoudisagree with him ready allyand“Barnabas”inMurrayCapill.Ifyou is dedicated toexpositionalpreachingwillfinda we’re opentoit,morewidth.Thepreacherwho tive, itcanbringmoreclarityanddepth,if view preachingfromanotherpreacher’s perspec experienced. Moreover,whenweareforcedto we candoitlivinginthemind ofsomeonemore reflect upontheprocessofpreaching,especially if One generalstrengthofthisbookliesinits So whatarethestrengthsandweaknessesof Capill alsodedicates chapterstopreaching As forcontent,thebook’s leading strengthisits - - - - person (e.g., “soul,” “spirit”). It is not a distinct fac- taken up his lordly residence in our hearts. ulty of the heart. John Owen usually leaned toward the threefold grid, but on occasion he did include A. Craig Troxel is a minister in the Orthodox the conscience like our author. So Mr. Capill is Presbyterian Church serving as pastor of Bethel in handsome company and my quibble is incon- Orthodox Presbyterian Church in Wheaton, Illinois, sequential for his thesis. The principal issue is that who also serves on the Committee on Christian he works from a robust Reformed anthropology Education. with consistency and complements it with a clear grasp of God’s grace in Christ. One senses that it would be a privilege to sit under this man’s preach- ing and hear sermons saturated with a “gospel tone”—to use Robert L. Dabney’s language. I do have a question about how he integrates the faculties of the heart and how they work together. He states that the mind “is at the top” of Old Testament Theology the heart and is “the entrance point of the soul,” and that “the mind comes first” and is the “en- Originally published electronically in Ordained Servant February 20161 trance point to the other faculties of the heart” (103, 105). Whereas the passions reside at the by Sherif Gendy bottom of the heart, representing the deepest and most powerful forces of the heart (103, 119). He Old Testament Theology, Volume One: Israel’s Gos- sees a pecking order here in preaching. We must pel, by John Goldingay. Downers Grove, IL: IVP appeal to the mind first and then work our way Academic, 2015, 940 pages, $45.00, paper. “down” through the conscience and will and last of all affecting the passions. He does not defend his is the first of a three-volume Old Testa- this order from Scripture. I think that would be dif- ment theology in which John Goldingay, ficult. It would be better to communicate how all T professor of Old Testament at Fuller Theological the faculties are constantly and mutually influenc- Seminary, attempts to formulate the theology of ing one another. But I hesitate to critique him too the Old Testament without looking at it through briskly on this point for two reasons. First of all, a Christian or even New Testament lens, as he Jerry Bridges and Sinclair Ferguson say something admits. In this volume, Goldingay treats the Old similar to Capill and those are two names not to Testament as the story of God’s relationship with reckon with flippantly. Secondly, it is easy to see the world and with Israel. Goldingay’s approach is his point: preaching that aims for the heart cannot, that of a narrative theology, highlighting how the and must not bypass the mind. On that we can all Old Testament gospel comes in the shape of a nar- agree. Besides such an emphasis provides a refresh- rative that tells Israel’s story and God’s involvement ing antidote to the sooty post-modern air many are in a particular sequence of events in the world. breathing these days, wittingly or not. Goldingay tells the story of Israel’s gospel as a series This book is a welcomed encouragement to of divine acts. These acts form ten chapters that every preacher who earnestly desires to be faithful are preceded by an introduction, and followed by to the text he preaches and in the task of preach- a postscript. Reading Servant ing, namely, to target the hearts of the members From the outset, Goldingay lays out his goal of his flock. Murray Capill has thought carefully to discuss the Old Testament’s own theological and extensively about this task. He can help us to improve in the unspeakable privilege we have to proclaim the one who has graciously and eternally 1 http://www.opc.org/os.html?article_id=535&issue_id=112. 123 124

Ordained Servant $ Volume 25 2016 Testament initsown termsdoesnotallow fora tosuggestthatreadingis simplymistaken theOld cal witnessinherentintheOldTestament. Thus,it the ontologicalpreconditions fortheChristologi itultimatelyestablishes true forbothtestaments, ontological realityabouttheincarnateJesusholds revealer oftheFather frometernity. Becausethis true (Matt.11:27),thenChrist if Christ’s claimtobetherevealerofFather is it hasalwaysbeentruefrometernity. Therefore, did notbegintobetrue relationship withtheFather—a relationshipthat being, andtheincarnationofChristrevealshis 6:4). TheFather andtheSonareoneintheir God’s being inherentintheOldTestament (Deut. made necessarybyclaimsabouttheonenessof of Israelwho senthim apostolic confessionthat ical claimsabouttheonenessofGod’s being. The against theessenceofOldTestament’s ontolog Testament presentsatheologicalpitfallandgoes “Yhwh” toreferIsrael’s God. Testament” torefertheOldTestament and Throughout thechapters,Goldingay uses“First creation andinteractionswiththeworldIsrael. Rather, heexamines thebiblicalorderofGod’s nor doesheseeitaslaw succeededbythegospel. Testament asforeshadowing theNewTestament in thenew. Goldingay doesnotconsidertheOld that whichisconcealedintheoldandrevealed predicting intermsof Christ.Hedoesnottalk Christ, pointing toChrist,orasprophesying not focusontheOldTestament aswitnessto thathedoes andimplications.Hestates content forces andbringing orderandstructure.Worthy prevailed increation bydefeatingotherdynamic planted, andrelaxed.According toGoldingay, God vailed, created,built,arranged, shaped,delegated, creation whereGodthought, spoke,birthed,pre (Prov. 8).Goldingay speaksofGod’s activities at Insight” whowasthereatthe beginning withGod terms ofGod’s adventureandworkingwith“Ms. discusses inchapter1God’s actofcreationin Christological witness. Ignoring theactivityofChristinOld Following theintroduction,Goldingay is atheologicaljudgment at theincarnation,rather, Jesus isonewiththeGod has always been the - - - Goldingay bringsnewandinsightfulnuances to to themovertherestofanimate world.While to mastertheworldasGoddelegatedhisauthority reflects, according toGoldingay, their commission The creationofmanandwomaninGod’s image tence ofmatter,orraw material,forGodtouse. the narrativeofGenesis1presupposesexis Babylonian story, Goldingay readsthecreationaccountagainst sovereignty ofwhatGodachieves.Indoing so, beginning ofthings.Rather,itsemphasisisonthe does notrefertocreatingoutofnothing,orthe verb of notehereisGoldingay’s ontheHebrew take and deathfrom thebeginning. Aclosereading that theworld by itsnatureissubjecttodecay did notnecessarilybeginafter the fall.Heargues suggests thatthecreation’s groaning inRomans8 what happenedinGenesis3 assin.Goldingay also among thebiblicalpassages that clearlyspeakof This isnottruesinceRomans 5:12,and15–17are two Testaments donotspeakofthiseventas“sin.” “loss” over“sin”or“fall,” claiming that theBible’s esis 3,Goldingay preferstocallit“failure”and ism wasinview. tion ofpatriarchyorhow beforethefallegalitarian however, how Adam’s naming ofEveisanindica Hedoesnotexplain, able toportrayegalitarianism. argues thatGenesis1–2shows thatitssociety was Adam’s naming ofEveinGenesis3:20.Goldingay between AdamandEve,whichisindicated in cording toGoldingay, isthepatriarchythatruled (Gen. 1–11).Oneoftheresultsfall,ac that fall,coveringtheeventsfromEdentoBabel aspects oftheFall ofmanandtheconsequences of Genesis 1. responsible hermeneuticsandcarefulexegesisof precise conclusiontowhichonearrivesthrough God usedforcreation.Creation from Genesis1theexistenceofraw materialthat Babylonian story, itisdifficult tojustifyexegetically creation biblicalnotionslike for manywell-established the creationaccount,hepresentssomechallenges In discussing AdamandEve’s actioninGen In chapter2,Goldingay exploresthedifferent ar"B' ( ex nihilo bara ) inGenesis1:1.Hearguesthatit —from nothing.Asidefromthe Enuma Elish , andarguesthat ex nihilo is the - - - - - of Romans 8, however, reveals that just as the to be committed to the covenant by obeying its creation has been groaning (v. 2), believers also stipulations. Yhwh’s meeting with Israel in Sinai groan as they wait eagerly for adoption, which is reveals his splendor, goodness, and grace, which the redemption of their bodies (v. 23). Thus, both necessitates sacramental cleansing. Moreover, at the creation and the humans’ groaning have to do Sinai, Yhwh is setting up models for Israel. There with the fall and the state of misery, which only are the models of servanthood where Moses is consummated redemption will reverse. portrayed as a prophet, priest, teacher, and leader. Chapters 4–6 focus on God’s promise to There are also models of peoplehood where Israel Israel’s ancestors through his commitment to is to be a family, assembly, organization, army, Abraham (chap. 4), his delivering of Israel through congregation, hierocracy, cult, whole, movement, Moses in the exodus (chap. 5), and God’s speaking and settlement. at Sinai and disciplining through the wilderness Chapters 7–9 cover the God who gave the (chap. 6). In discussing Yhwh’s covenant promise land, accommodated from Joshua to Solomon, to Abraham, Goldingay argues that throughout and wrestled from Solomon to the exile. Here Israel’s history Yhwh often takes the risk of serious Goldingay continues to lay out the main events in self-binding where there is no way out of fulfill- the wilderness and Israel’s experiences with God. ing the commitment. This is true as far as one He highlights the people’s protest and rebellion on considers the true recipient of God’s promises who the journey and Yhwh’s reaction. The pattern set perfectly obeys him. Paul tells us that Christ is the in the wilderness is repeated in the people’s subse- true seed of Abraham (Gal. 3:16), and as such, all quent life in the land. Goldingay rightly identifies the promises were given to him and fulfilled in the correlation between Israel’s experience and the him (Rom. 15:8; 2 Cor. 1:20). Therefore, because church’s; the church needs to consider its destiny Christ’s loyalty and perfect obedience are sure, in light of Israel, being both holy and sinful, thus Yhwh’s promises are truly self-binding and he continually needing repentance and reform. This ultimately fulfills what he promises. However, to correlation is only possible and meaningful, how- Abraham and his descendants according to the ever, through the work of Christ, which Goldingay flesh, Yhwh’s covenant promises are contingent fails to admit. upon Israel’s loyalty or lack thereof. Israel’s loyalty, In discussing Israel’s wars as the means of re- in the form of obedience, is met with covenant ceiving God’s gift, Goldingay suggests four models blessings (Deut. 28:1–14), and Israel’s disloyalty, working together as follows: 1) military campaign in the form of disobedience, is met with covenant where Israel came from outside and the process curses (Deut. 28:15–68). was abrupt; 2) migration where Israel came from Yhwh’s promise to Abraham has three ele- outside and the process was gradual; 3) social ments: gaining land, becoming a people, and revolution where Israel came from inside and the becoming a blessing. These elements find partial process was abrupt; and 4) cultural differentiation fulfillment and are also imperiled. Goldingay mas- where Israel came from inside and the process was terfully unfolds the details of how these elements gradual. Goldingay’s textual justification for these play out in the history of Israel’s ancestors. In models is not convincing and lacks a coherent describing God’s act as a king in the exodus, Gold- presentation. ingay speaks of the God who delivers his people, Moving from Joshua to Solomon, Goldingay remembers, rescues, and acts forcefully through explains the stories of Israel’s life in the land, show- Servant Reading Servant signs and wonders. Through the exodus, Yhwh ing us the tragic dimension to human experience. shows his insistence to reclaim his son and reveals According to Goldingay, these stories offer a series himself and his name. Following the exodus, of studies of men doing what they have to do and Goldingay speaks of Yhwh’s sealing his covenant portraits of women living in a man’s world. These at Sinai, which involved his requirement of Israel stories give men raw material for reflection on their

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Ordained Servant $ Volume 25 2016 ic words,direct thecourseofhistoryinwaysnot placeaftertheprophet events,whichtake certain their fulfillments.Thesecontingencies arisewhen intervening betweentheprophets’predictions and able, itisbettertospeakofhistoricalcontingencies true. Ratherthandescribingtheprophetsasunreli unreliable sincetheir wordsdonotalwayscome who announceYhwh’s intentionalthoughtheyare Goldingay, theprophetsareseersandsentinels initiatives ashumanswhoembodythedivine. For with mysteriouspower whomGodsendstotake supernatural andnaturalforceviolence. using chanceandtheinexplicable,through sending prophetswithbewilderingcommissions, initiatives behindthescenes, processes, taking how Yhwhworksbyusingnaturalandhuman mercy thateventuallyrunsout.Goldingay shows tempered bygrace,pity, long-temperedness,and ever, provokedYhwh’s reactionsofanger,rejection proper worshipinthetemple.Israel’s failure,how wholeheartedly relyingonhimandmaintaining Israel togivehimanexclusivecommitment by over allthekingdomsofnations,heexpects Since YhwhaloneistheGodofIsraelandruler to theexileashistoryofGod’s disappointments. in redemptivehistory. interests andconcernsmisplaces their significance plications ofthesestoriestosuchsocio-economic making. However, reducing thetheologicalim ity interactswithhumanexperienceanddecision manifest furthervarietyinthewayYhwh’s activ need toknow aboutmen.Likewise,thesestories masculinity andgivewomenpicturesofwhatthey ric_pratt/th.pratt.historical_contingencies.pdf. Reformed Theological Seminary,” http://thirdmill.org/newfiles/ Predictions: AnInaugural AddressPresentedtotheFaculty of 2 the biblicaltextsportrayIsrael afterthereturnfrom tion hereturnedtothem.Goldingay arguesthat Yhwh abandonedhispeople,andintherestora through theexileandrestoration.In anticipated bypropheticannouncements. See RichardL.Pratt,“HistoricalContingences andBiblical Goldingay referstotheprophetsasmen Goldingay describesthehistoryfromSolomon Chapter 10concernsGodpreservingIsrael 2 ------tionship ofOldTestament theologytohistory. He of theworld. king, wordembodied, divine surrender,andlight reign, prophetandteacher,themananointed as Goldingay speaksofJesusasaheraldGod’s politician, andEstherasanintrepidwoman. a manwhopraysandbuildswalls,Daniel asawise ents Ezraasapriestandtheologian,Nehemiah as exile andtherestoration,FirstTestament pres the Gentiles,andsubservient.Incontextof ing, listening toMoses’s teaching,distinct from the exileasacommunity thatisrestored,worship fully recorded in Israel’s Scriptures.Redemption is what Godhas done inthehistoryofIsrael as faith of suchnarrativeswhenthey builttheir writingson tory. Biblicalwritersdid notdoubtthe historicity oftruehis narratives asanaccuraterepresentation similar ways, Jesusandtheapostlestreatedthese narratives intheir writingsasfactualhistory. In by thesameGod,understoodthemandusedthese history andlaterOldTestament writers,inspired Testament narrativespresentthemselvesasfactual authority oftheOldTestament narrative.Old with hisclaimsofbelievingintheinspirationand tory andbiblicalnarrativescouldbeconsistent parables aboutthewayGodcreatedworld. gay believesthatGenesis1and2areimaginative by thepeopletowhomtheyareattributed.Goldin sermons, andprayersthatwerenotinfactuttered nations incomposingspeeches,conversations, their inspiredcreativityastheyusedtheir imagi He alsoassertsthatOldTestament writersused story doesnothavetheformofafactualnarrative. was unoccupiedinJoshua’s day. Thus,thebiblical refers tothearcheologicalevidencethatJericho conquest ofJerichoasanillustration,Goldingay facts orfactualhistory. Usingthestoryof that istosay, theydid notintendtocommunicate selves tofactualmaterialintheir narrativewriting, Therefore, biblicalauthorsdid notconfinethem the natureofhistorywritinginthatancient world. ten infamiliar ancient genres,corresponding to asserts thattheOldTestament narrativeswerewrit In thepostscript,Goldingay discusses therela The lastchapterisaboutGodsending Jesus. One wondershow Goldingay’s viewsonhis ------rooted in history and unfolds in historical realties. eorge M. Marsden once laughed when I Although this volume is full of subheadings, Gsuggested, almost twenty years ago, that there is no conclusion at the end of each chapter, he write a memoir. He did not think his experi- and so it is hard at times to follow Goldingay’s ence was worthy of the genre. With The Twilight main points and identify his arguments. He of the American Enlightenment, Marsden comes admits his weakness in finding it difficult to write the closest yet in his many thoughtful historical a conclusion. He does so because, according to inquiries to reflections on his own past. Granted, Goldingay, the Bible story has no conclusion. it is a window with a small opening—the mid- This assessment is inaccurate since the bibli- twentieth-century decades of his youth. But the cal story does, in fact, have a conclusion in the book’s introduction has the ring of nostalgia for an finished work of Christ. The redemptive plan of America that has now been lost: God reaches its goal in the inauguration of God’s I remember well how, in the spring of 1949, kingdom through Christ’s first advent, continua- when I was ten years old, the fields near my tion of this kingdom through the work of his Spirit home where we used to roam were suddenly in the church, and consummation of the kingdom marked off with patterns of stakes. A building at Christ’s second coming. project was launched with some fanfare.… By the next spring, our town had a full-fledged Sherif Gendy is a licentiate in the Presbytery of the suburb, where I would soon be deliver- Midwest (OPC), a Ph.D. candidate at Westminster ing newspapers. In such places, more and Theological Seminary in Glenside, Pennsylvania, more young families could participate in the and serves as Arabic Theological Editor for Third American dream of owning their own homes Millennium Ministries in Casselberry, Florida. endowed with up-to-date modern convenienc- es. (ix) In those new suburbs, father went to work, mothers reared children, children rode bikes, families watched television and went to church on Sundays. “There was little reason not to believe that,” Marsden recalls, “if peace could be main- Some Pluralisms Are tained, progress would continue.” That sense of optimism and how it failed is More Inclusive Than the subject of Marsden’s book. In it he analyzes the assumptions of mainstream American culture Others in the 1950s, the ones that tempted Americans like Marsden to think peace and prosperity might Originally published electronically in Ordained Servant March 20161 be the wave of the future, where religion figured in those assumptions, and what the collapse of by Darryl G. Hart the post-war consensus meant for Christianity in America. The 1950s recipe for the consensus that Mars- The Twilight of the American Enlightenment: The den explores was two cups Enlightenment and two 1950s and the Crisis of Liberal Belief, by George Reading Servant tablespoons liberal Protestantism. The origins of M. Marsden. New York: Basic Books, 2015, xxxix + this concoction went back to the American found- 219 pages, $26.99. ing and the belief that reason was an adequate basis for fair government and individual rights, 1 http://www.opc.org/os.html?article_id=543&issue_id=113. along with a recognition that a free society 127 128

Ordained Servant $ Volume 25 2016 outside theAmericanconsensus.TheProtestant experience discrimination, buttheywereclearly Catholics. Thesebelieversdid notnecessarily evangelicals,andRoman tives—fundamentalists, in the1950sneglectedwerereligiousconserva the Americanpopulationthatmainstreamsociety part ofthe1950sconsensus.Anothersegment surfaced inthe1960sseriouslyundermined that the social that order. Thesexualexperimentation sexual restraintandthevalueoffamilies aspartof topoliticallibertyalsoassumed can attachment II rarelyincludedminorities andwomen.Ameri and today, isthattheconsensusafterWorld War may explainthedifferences betweenthe1950s plied differently. Whathedoespoint out,which of theseidealsarestillinfullforcethoughap nomic opportunities, andcivic-mindedness. rights, equality beforethelaw, dueprocess,eco defending individual freedom,freespeech,civil autonomy. Evenso,Americanswerestillunited in American individualism andtheidealofpersonal the nation’s organizations wasdestroyingboth Whyte, frettedthattheapplicationofscience to sophical basis.Others,likethesociologist William the Americanconsensuslackedanadequate philo and politicaladvisorWalter Lippmann,fearedthat American character. Some,liketheop-edwriter radio, andothersuchmiddle-brow expressions)on lamented theeffectsofmassculture(television, Some, liketheliterarycriticDwightMacDonald, who worriedaboutthefragilityofthisconsensus. the 1950scouldreadlotsofpublicintellectuals to underwriteasenseofmoralduty. Americansin depended onvirtuouscitizens whoneededreligion dogmatic orintolerant. by avoiding andactionsthatmight look statements mainline churchesachieved their centriststatus flicted allhumansduetooriginal sin.Evenso,the who reminded Americansoftheselfishnessthataf or thehauntingpessimism ofReinhold Niebuhr, American exceptionalismrootedinbeliefGod, of whetherthemoralisticoptimism place atthetable, ism ofthemainlinedenominations enjoyed a Time Marsden doesnotobservethatmostifall The 1960switnessed thecollapseofthis magazine’s HenryLuce,whopromotedan ------alienated andthreatenednon-Christiansfailed wasdivisivethat fundamentally andpartisan.It faults SchaefferforofferingaChristianoutlook equate foundation—aChristianone.ButMarsden a leaderwhosoughttosupplyAmericawithanad With Francis Schaeffer,evangelicalswerereading forthepro-family andpatriotic 1950s. nostalgia detects inmuch oftheChristianRight’s agenda movement, andanti-warprotestsexposed.Marsden the vacuumthatsexualrevolution,civil rights reliance onscience, theChristianRighttriedtofill pragmatic justificationforpoliticallibertyand Christianity tocleanupthedebris.Withonlya consensus andinresponsetheriseofamilitant critiques: remarkably similar tothe 1950s liberalprojecthe emerge fromapropertheological basis,itsounds kind ofpluralisticsociety thathebelieveswill sound justlikethe1950sconsensus. rary secularistswhoaspirefor thesameidealsbut trained men.Thesameproblemafflictscontempo setting—white, middle-class, suburban, university- values weretheproductofa“particular”social these liberalsforfailingtoseethattheir “universal” foundation forsuchideals.Marsdenalsofaults neglect ofanadequate philosophicalorreligious their naiveoptimism abouthumannatureand opportunity” (57).Their problemthoughwas the law, dueprocess,balanceofpowers, economic rights, community responsibilities,equality before dom, freespeech,humandecency, justice,civil committed toprinciples suchasindividual free liberals, according toMarsden,were“passionately society lookslike.Post-World War II American that Marsdenexplainswhatagenuinely pluralistic native is,isnotimmediately apparentbythetime ism asabetteralternative.How different thatalter publican politics,MarsdenregardsDutchCalvin Right’s andpartisanRe blendoffundamentalism ortheChristian ment andliberalProtestantism book. Unlikethe1950ssynthesisofEnlighten his lastchapterandeventhetwowordsof the point ofMarsden’s narrative.Itisthesubjectof to provideaninclusivepluralism. Yet, whenMarsden himself arguesforthe That phrase,“inclusivepluralism,” isinfact ------The primary function of government is to pro- eradicate the differences among Roman Catholics, mote justice and to act as a sort of referee,… Protestants, and secularists. His theory merely pro- patrolling the boundaries among the spheres vided a platform by which these groups could live of society, protecting the sovereignty due together, and in that sense the American liberal within each sphere, adjudicating conflicts, and consensus of the 1950s was equally pluralistic and ensuring equal rights and equal protections for inclusive. The limits of that inclusive pluralism are confessional groups. (169) now obvious, but they came with benefits such as marshaling national resources to oppose the spread This vision of liberal society seems similar to what of Communism and eradicating prejudices that 1950s liberals wanted. Is the difference that Mars- subjected African-Americans to legal discrimina- den arrives at his social order because he has the tion. If the Netherlands had emerged from World correct theology? If so, then how will Reformed War II as the West’s super power and if it had or evangelical Protestantism provide an adequate needed to address racial segregation in one of its basis for a society in which spiritual descendants of provinces, does Marsden think Kuyper’s principled the Protestant Reformation are a minority? pluralism would have succeeded? Maybe the difference is that Marsden is In fact, the example of New School Presby- recommending a pluralism that flourished in terianism, the topic of Marsden’s first book,The the Netherlands during the first two-thirds of the Evangelical Mind and the New School Presbyterian twentieth century, one that derived from policies Experience (1970) might suggest why Kuyper’s conceived and implemented by Abraham Kuyper proposal for pluralism was out of sync with the during his political career from 1880 to 1915. American religious mainstream. As Marsden well What distinguished Kuyper’s project from other demonstrated, New School Presbyterians, the ones efforts to accommodate modern society’s diversity who favored the Second Great Awakening and sup- was a commitment to principled pluralism, one ported the parachurch cooperative endeavors (the that did not treat science as objective or neutral, ones that led Old School Presbyterians to defend but that made it a legitimate competitor of other confessional standards and Presbyterian polity), outlooks, including religious ones. According those pro-revival Presbyterians rallied around to Marsden, Kuyper’s “richly pluralistic society” evangelistic, moralistic, and nationalistic aims. protects Christian groups by guaranteeing equal For New Schoolers, along with Congregationalists rights for such institutions. But these protections who supplied the leadership and financial backing were also in place in 1950s America. The OPC, for a host of religious voluntary societies (Bible, for instance, had certain legal protections during tract, Sunday school), the health of the United the heady days of the American Enlightenment States depended on extending Protestantism from even if the pluralism of the 1950s meant not being the East Coast to the frontier. Without a Christian “too dogmatic” and being “open to other points of influence, morality would deteriorate and social view” (124). Protestant denominations might not order would disappear. The ideal was for a unified be open to other ideas within their own structures political, economic, religious, and educational and membership, but they had to be open to the order that reflected Protestant (but only generically possibility of people outside their fellowship hold- so) standards. Societal evils such as slavery and ing positions of power in the wider society. alcohol were roadblocks to a Christian America, as Marsden may be right to think that Kuyper were religious and cultural outsiders like Roman had a better account of pluralism than America’s Reading Servant Catholics and Mormons. liberal establishment did. Even so, Kuyper’s theory The sort of cooperation Protestants exhibited of pluralism was not a requirement for obtain- before the Civil War in attempting to fashion ing legal protections in the Netherlands. In other a Christian society was all the more prominent words, Kuyper did not supply a foundation to after the war. When Old School and New School

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Ordained Servant $ Volume 25 2016 proposed andeventuallyintroducedamongthe ble swallowing thesortofpluralismthatKuyper ofBritishdescentwouldhavehadtrou Protestants opposite direction fromtheNetherlands.Infact, Kuyper wasoperatingatpeaklevels,movinginan was,duringtheverysameyearswhen States of Americaas“onehuge‘MainStreet.’” what J.GreshamMachenlamentedasthecreation foughtwasanother ingredientthe United States in major institutions.Loyaltytothecauseforwhich component ofsuchcentralizationthenation’s interventioninWorldStates’ War Iwasamajor with supplyingthemanpower, fortheUnited Coordinating along industryandtransportation, the nation’s politicalandeconomic structures. ian)—also supportedincreasedcentralizationof Methodist, Episcopalian,Disciples, even Unitar grounds (Congregationalist,Presbyterian,Baptist, of America—thosefromAnglo-Americanback Church in 1920toformtheUnited Protestant for greaterchurchunion—they triedandfailed supply. continued AndwhileProtestants tohope the justiceandequality onlyChristianidealscould asocietycial with Gospel.Itsaimwastoestablish ofthemajorconcernsSo classic statement associated withtheProgressiveParty. Itwasalsoa versionofthesortpoliticalreforms Protestant was toratifya“Social CreedfortheChurches,” a Council ofChurches.Thatbody’s firstofficial act culminated inthe1908formationofFederal took theleadininterdenominational agencies that onanevenlargerscale.Presbyterians Protestants their mergerpromptedcooperativeeffortsamong Presbyterians intheNorthreunited in1869, 1923), 15. 2 Machen, dangerous strategyofliberalism wastorobpeople uniformity endedindisappointment, themore Life” (1869),Kuypersaw thatevenif political 1869 address,“Uniformity: theCurseofModern buildingcentralized state thatwentwithit).Inhis that characterizedmodernliberalpolitics(andthe vigorously againstthesortofculturaluniformity Dutch. Earlyinhiscareer,Kuyperspokeout However widespreadthefactors,United Christianity andLiberalism (NewYork: Macmillan, 2 - - - - in his authoritative biography,in hisauthoritative Kuyperadvocateda ization” ofDutchsociety. AsJamesBrattexplains universal, abstractrights,Kuyperledinthe“pillar modern politicsnurtured throughinvocationsof of life.” the divinely engravedmarkingonthecopperplate manity” andgroundaway “withacoarsehandall ation for“thedistinctive featuresofthefacehu fellow-man,” Kuyperadded,preventedanappreci social variety. “Criesforbrotherhoodandloveof land andfolk,racenation”hadcontributedto be a“falseunity …celebratedontheruinsofwhat them “homogenous.” Theresult,hefeared,would groups of“their characteristicgenius” andrender Democrat 4 Eerdmans, 1998), 24–25. Bratt, ed., 3 opposing aproposalforFederal Departmentof and influence.HistestimonybeforeCongressin resent thefederalgovernment’s expansionofpower Rights,Machenwaspredisposedtion ofStates’ to a Marylanderwithdeepsympathyforthetradi tralization inAmericanlifewerepartlypolitical.As Gresham Machen.Hisreasonsforresistingcen the sortofpluralismthatKuyperadvocatedwasJ. opposed intheUnited States mainline Protestants War II. soldiers fightingacommonenemyduring World barriers thatcamedown thankstowhiteandblack that alsobecamequestionable dueinparttothe wasrace-based segregation.But the United States The onetraceofclannishness thatpersistedin to assimilate immigrants intothe“Americanway.” resisted suchclannishness byusingpublicschools space.” Bratt callsthisa“clannish division ofpublic could livetheir separatelivesfromcradletograve.” with liberalhumanists carriedalongbydefault— logical groups—Calvinists, Catholics,andLabor, associations inwhichthevariousreligiousorideo until the1960s)thatincludeda“completearrayof social system(onethatdominated theNetherlands James D.Bratt, Kuyper, “Uniformity: TheCurseofModernLife,” inJamesD. One notable exceptiontotheclaimthat One notable 4 3 (GrandRapids:Eerdmans, 2013),343. Kuyper’s counterpartsintheUnited States To oflifethat remedythestandardization Abraham Kuyper: ACentennialReader Abraham Kuyper: Modern Calvinist,Christian (GrandRapids: ------Education was one such instance of resistance. established church, he might have recognized Like Kuyper, Machen also defended the rights of within the OPC’s founder an American Presbyte- families and local communities to regulate their rian version of Dutch Calvinism’s pillarization. own lives. And as a confessional Presbyterian, Ma- That older perspective on Machen, not the chen opposed cooperative plans that brought his cultural pluralist but the rebellious southerner, may denomination into closer ties with non-Presbyteri- account for Marsden’s silence in The Twilight of the ans because he believed such endeavors typically American Enlightenment about the communion in reduced the unique claims of Reformed theology which he grew up, the OPC. Marsden’s experience to vacuous ideals of spiritual uplift and moral sua- of 1950s America and its enlightened progressivism sion. In effect, though with different influences at did come, after all, in the context of worshiping play, Machen was as alarmed by cultural homo- at an OPC congregation and being a member of geneity as Kuyper. His decision in 1929 to form a household where Machen’s name was highly Westminster and his inclusion of Dutch-American regarded. Yet, Machen’s ideas about religious and Calvinists on the faculty (Van Til, Stonehouse, ethnic diversity, civil liberty, and the spirituality and Kuiper) was an American Presbyterian version of the church make nary a dent on Marsden’s of Kuyper’s pillarization on a much more modest reflections on American society since World War scale—one that had no support from taxpayers II. Machen’s ideas about civil liberty showed and very little cultural cache in wider intellectual remarkable toleration for diverse groups; a life-long circles. Democrat, Machen defended the rights of Com- When Marsden wrote about Machen for a talk munists, Roman Catholics, and fundamentalists at delivered at Princeton Seminary almost twenty-five a time when the ties between the Enlightenment years ago, he chose to view the original Orthodox and liberal Protestantism were solidifying. At the Presbyterian through the lens of the South and its same time, Machen’s idea for a church set apart to racist and secessionist legacy. To be sure, Marsden pursue not public or civil but spiritual ends with believed that Machen could teach mainline Prot- spiritual means provided a way for confessional estants lessons about the value of education and groups to retain theological fidelity without having ideas since Marsden was then working on a project to compromise religious convictions for politi- on the secularization of American universities. But cal purposes. It was also a version of principled Marsden did not notice a connection or affinity pluralism that emerges directly from the American to Kuyper’s point about pluralism. Of course, the Presbyterian experience and so has the advantage South itself, even if for nefarious reasons, objected of not requiring the United States or its Protestants to the growth of the federal government’s power to reinvent themselves as belonging to a small, and control of a broad range of American activi- intriguing, and substantially homogenous country ties. But Marsden noted Machen’s defense of the like the Netherlands. Had Marsden proposed Ma- Confederacy, his lingering racism, and his “radi- chen instead of Kuyper, his critique of the thinness cal libertarianism.”5 In fact, Marsden thought it of the 1950s consensus may not have been substan- plausible to interpret Machen’s departure from the tially different. But his proposal for a remedy might PCUSA in 1936 as the ecclesiastical equivalent have connected his reflections on 1950s intellec- of the Confederacy’s secession from the United tuals with his own experience as a teenager who States. Had Marsden looked at Machen’s affini- heard as many Orthodox Presbyterian sermons as ties with Kuyper in resisting cultural and political he did platitudes about national greatness. Servant Reading Servant centralization, and in leaving the mainline or Darryl G. Hart teaches history at Hillsdale College in Hillsdale, Michigan, and serves as an elder in 5 Marsden, “Understanding J. Gresham Machen,” in Under- Hillsdale Orthodox Presbyterian Church in Hills- standing Fundamentalism and Evangelicalism (Grand Rapids: Eerdmans, 1991), 196. dale, Michigan. 131 132

Ordained Servant $ Volume 25 2016 the needforlimited government,andthe impor conservatism” (3–4,12):therealityofnaturallaw, concernsof principles thatreflect“fundamental does sobyaffirming threefoundational biblical more recentlybyRonaldReagan”(2–3).Kuyper tive principles affirmedbyEdmund Burkeand “inthetrajectoryofcoreconserva Kuyper stands sets forththeintriguingandprovocativethesisthat (xii). Hisintroductorychapter(“Conservatism”) gagement of the Christian community inourtime” of thought“ofenduringvalueforthepoliticalen traditional politicalconservatism. Larson. Inhisbook,LarsonconnectsKuyperwith to KuyperianscholarshipbyOPCminister Mark contribution 2016 electionyear,comesanotable just intimetostimulate ourthinkingduringthis Prime Minister oftheNetherlands(1901–5).Now, influential Christianpoliticalpartyandservedas an Christian politicalthinker,whoestablished I Stock, 2015,xii+111pages,$15.00,paper. State Abraham Kuyper, Conservatism, andChurch and by DouglasA.Felch March 2016 Originally publishedelectronically in Religion onPoliticsKuyper and 1 http://www.opc.org/os.html?article_id=545&issue_id=113. that“theimprinting ofthiseternallaw upon tained society (13). Inaparallelfashion,Kuypermain anessential roleforreligionincivil that maintains moral order,ultimatelygrounded inbeliefGod, phasizes naturallaw asanenduringandobjective ity”) byarguingthatAmericanconservatismem ofpersonalfreedom. tance idly, andrightlyso.Kuyperwasasignificant nterest inAbrahamKuyperisgrowing rap Larson maintains thatKuyperprovidesabody Larson maintains Larson beginschapter2(“GodandHuman , byMarkJ.Larson.Eugene,OR:Wipfand 1 Ordained Servant ------run government”(20). men arenotangels,butwhoangels it. Simplyput,“Governmentisnecessarybecause the formationofgovernmentalsorequires limiting world (18–19),butthesamesinthatnecessitates ernment restrainssin’s destructivepower inthe human greatness,butontherealityofsin.Gov tic politicalphilosophyrestsnotonsomesenseof distrust ofhumannature”(17).Kuyper’s Calvinis necessity oflimited governmentduetothedeep to asecondcoreprinciple ofconservatism,“the of thenation(16). the mind ofman”wasnecessaryinthepoliticallife ing bodies andthe peoplewithintheir spheresof nor aprinceover againsttherightsofother govern mately assertitsauthorityover againstthefather, cannotlegiti to itself.AsKuypernotes,“The state any tendencyofgovernment tousurpallauthority and government).Theplurality ofspheresresists agriculture, industry, education, journalism,labor, (such asfamily, business,church,science, art, authority tosemi-autonomous spheres societal in God,KuyperarguesthattheLordhasdelegated Kuyper’s conceptofspheresovereignty. ment (29). ofadecentralizedgovern affirmed theimportance Antirevolutionary Party platformof1879,which US ConstitutioncanbenotedinArticle10ofhis Kuyper’s affinity withthe Tenth Amendmentofthe against lustforpower andarbitrariness”(26). limits, andoffersthepeopleanaturalprotection constitution thatrestrainsabuseofauthority, sets ism, constitutional safeguards. limiting itsroleinsociety andbytheapplicationof morally flawed individuals, must berestrainedby tives stressthatgovernment,operatedasitisby able tosolvemanyifnotmostproblems,conserva is liberalism andsocialism assumethatthestate ments tobeconstitutionallyrestrained.Whileboth ited Government”)toexploretheneedforgovern However, therealityofflawed humanity leads While insistingthatfinalauthorityrestsfirmly Such decentralizationisreinforced by Kuyper concurs.Inhis This leadsLarsoninhisthirdchapter(“Lim Kuyper affirmshiscommitment to“ajust Lectures onCalvin ------competence” (31). church and progress of Christianity demand it” Sphere sovereignty, for Kuyper, also helps to (58). Larson finds it remarkable “that the head of protect religious liberty, a topic Larson addresses in a political party in another country appeals to the chapter 4 (“Church and State”). Kuyper attempts First Amendment of the American Constitution in to ground his commitment to religious liberty and support of his own program” (58). church disestablishment in the writings of Calvin Larson’s analysis that Kuyper’s political prin- himself. Larson rightly points out that drawing a ciples parallel those of traditional conservatism and straight line of connection is problematic and ar- that his position on religious liberty and dises- gues for a stronger continuity between Kuyper and tablishment are rooted more in Madison than in the thought of James Madison, the principal ar- Calvin are worth the price of the book. chitect of the First Amendment and the American However, in his last two chapters, Larson constitutional tradition (45), “despite an element charts a different course. He wants to show that of continuity with Calvin’s teaching” (43). Kuyper’s “perspective on the church and social In his fifth chapter (“Madisonian”), Larson reformation stands in continuity with the Calvinist outlines the shared principles between Kuyper and tradition” (59). In doing so, he moves from analysis Madison on religion and politics, beginning with to targeted application. He is concerned to criti- freedom of worship. Both men affirmed an “un- cize the judicial tyranny of the US Supreme Court alienable right” for every man to worship accord- and to consider how the church ought to engage ing to his own conscience. This distinguishes both in resistance and reform in opposition to it. Kuyper and Madison from Calvin, who asserted Thus, in chapter six (“Tyranny”) Larson that government had an obligation to preserve and largely shifts his discussion from Calvin and protect true religion (50). Kuyper and Madison Kuyper to the contemporary scene. Somewhat sur- also believed that all citizens should be treated prisingly (given his concern about establishment), equally before the law with regard to religion (50) Larson laments the Supreme Court’s erosion of since the state lacks jurisdiction in that area (51, the freedom of religion clause of the First Amend- 53). Kuyper insists the weapons waged against ment by removing prayer, Bible reading, and the false religions by the church must be spiritual, Ten Commandments from public schools (68). not governmental (51), because “the government Unsurprisingly (given his concern about judicial lacks the data of judgment” in matters of religious activism), Larson also decries the rejection of strict conviction (54). Indeed, the assumption of such constructionism and the setting aside of the Con- jurisdiction by the state should be interpreted as stitution in contemporary constitutional law, as in despotism (54). the egregious Roe v. Wade decision (69). The two men also agree on disestablish- In mustering Calvinian forces against judicial ment. Madison presented two arguments against activism, Larson cites Calvin’s powerful opposi- establishment: First, the church did not need to tion to abortion, and records Calvin, Bullinger, be supported by taxes and actually prospered more and Bucer’s criticisms of incompetent or corrupt when it received no government support (57). judges. However, it remains unclear how these Kuyper agrees: “Churches flourish most richly critiques relate directly to current judicial activism, when the government allows them to live from which is itself the misdirection of a constitutional their own strength on the voluntary principle” form of government unknown to the magisterial (57). Second, says Madison, establishment tends Reformers. Allusions to Kuyper and Machen are Servant Reading Servant to have a negative effect on the integrity of the closer to the mark, but even they could not have church and its clergy and would likely encourage foreseen these developments. Larson’s concern or require conformity (57–58). Kuyper concurs: is real enough, but his argument that opposition “The separation of church and state … proceeds to judicial activism can be derived directly from from … the realization that the well-being of the Calvin and Kuyper needs strengthening.

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Ordained Servant $ Volume 25 2016 research. Inthepresent,MarkLarsonhasmade as criticisms, butsimplysuggestions forfuture other activitiestoKuyper’s politicalconservatism. be interestingtoexploretherelationshipofthese in allareasoflife,addition topolitics.Itwould newspapers tochampionaChristianworldview twoChristian worker. Furthermore,heestablished Christian laborunions toaddresstheplightof a Christianpoliticalparty, healsoadvocatedfor rization orlabeling.Kuypernotonlyorganized Christian thoughtandactivismdefyeasycatego and voting(84–85). of judicial activismbeyondprayer,godlyexample, andreformintheface in thelaborofresistance to how ordinary Christiansoughttobeengaged ship (78).Yet Larson’s discussion lacksspecifics as James KennedyCenterforChristianStatesman of thelatter,LarsonapplaudseffortsD. and liberties”ofitscitizens (78).Asanexample protection andpromotionoftheobligations,rights, istrate to“exercise hisGod-givenauthorityinthe obligation tocondemnthefailureofcivil mag although therearetimeswhenthechurchhas members must (77), dosoascitizens ofthestate should notengageinpoliticsbutthatchurch approval JohnMurray’s cautionthatthechurch of righteousness”(75).Further,Larsoncites with intheway and“instructexhortthestate state” should offer“anannihilating critique ofsininthe saw thechurch’s responsetotyrannyastwofold:it the Calvinian tradition. BothCalvin andKuyper andReform”)directlychapter 7(“Resistance in Michigan. cal studiesatKuyper CollegeinGrandRapids, Presbyterian Church servingasprofessor oftheologi Douglas A.Felch Kuyper’s politicalthought. by uncoveringsignificant conservative roots to a valuablecontributiontoKuyperianscholarship These lastthreeparagraphsarenotmeant tonotethatKuyper’sFinally itisimportant Similarly, itisdifficult torootLarson’s callin is aministerintheOrthodox - - - - Amazon.com for$24.90. xxiii +432pages,$39.95coverprice,availableon Soul Thatcher:God andMrs. The BattleforBritain’s by DianeL.Olinger April 2016 Originally publishedelectronically in Fall Britain inThather’s Faith, Politics, the and 1 http://www.opc.org/os.html?article_id=548&issue_id=114. importantly, issues.Evenmore with aninterestinchurch-state with abibliographythatwill beenticing toanyone ic jargonandisagoodread. Itiswellresearched, outworking ofherdoctoralthesis,itavoids academ London. Although turer inmodernBritishhistoryatKing’s College its spiritualmission” (xvii). [increasingly liberalandsocialist] politics aspartof Churchbegantoview“engagementin Established political ideasandpolicies”; atthesame time,the tion (andlegitimization) fromtheGospel fortheir 1980s, Thatcherandherfollowers “soughtinspira tive Party andtheChurchofEngland.During the “hinge”inconflictbetweenConserva British nationasawhole.MargaretThatcherwas an analysisthatgoesbeyondMrs.Thatchertothe Thatcher its effectonherpolitics.However, a bookthatpromised todelveintoherfaithand so. AsafanoftheIronLady’s, Iwaspleasedtofind considered thisanhomage,butitwasmeanttobe Prime Minister from1979to1990,would’vehave sure thatMargaretThatcher(1925–2013),British twelve yearsago.HernamewasMaggie.I’mnot Thatcher. We usedtohaveanothercat.We losther F The author,ElizaFilby, iscurrentlyalec know thatmynineteen-year-old cat’s nameis or thesakeoffulldisclosure, youshould , byElizaFilby. London:Biteback,2015, 1 doesmuch morethanthat,presenting God and Mrs. ThatcherGod andMrs. God and Mrs. ThatcherGod andMrs. Ordained Servant God and Mrs. God andMrs. isabout isthe - - - - as close to an objective analysis as one can find attended Methodist Youth Guild, while their par- these days, with Filby acknowledging Thatcher’s ents attended other mid-week social functions and achievements (or at least her good intentions) prayer meetings. Margaret’s childhood catechism as well as her failures. Filby writes to counter book has been preserved and her notes and under- what she sees as a weakness in most analyses of lining show the young scholar’s interest in sin and Thatcher, “the secular mindset of most histori- service (14–15). ans of contemporary Britain” (xii). This mindset Politically, the Roberts were “old-fashioned leads historians to focus on Britain’s withdrawal Liberals” who switched their allegiance to the from empire and decline as a global economic Conservatives in the 1930s (24). Ten-year-old superpower, but miss the collapse of Christianity Margaret’s first taste of politics came in 1935 as a as another major change with a dramatic effect on polling day runner for the local Conservatives. In Britain’s political culture (xiii). the Roberts’s political journey “we find one of the Filby begins her story in Margaret Thatcher’s important shifts in twentieth-century British poli- birthplace, Grantham, a small town in the East tics: the movement of lower middle class Noncon- Midlands section of England. Inter-war Grantham formists [non-Anglicans] from the Liberals to the had a population of about twenty thousand. It was Conservatives” (24). Shopkeepers and managers, run by a local borough council in the hands of like Alfred Roberts, “now defined themselves not small businessmen and shopkeepers, like Alfred against the landed Tory squires, but the union- Roberts, Margaret’s father, who served as an alder- ized working class” (28). They brought with them man. Alfred Roberts rose from a mere grocer’s a libertarian streak to the Conservative Party that apprentice to be the owner of two shops and the would later clash with the traditional paternalism mayor of the town. In addition to his service on the of the Tories. borough council, Roberts served his community as A diligent student, Margaret arrived at Oxford a lay-preacher at Finkin Street Methodist Church, University in 1943 while Britain was still engaged a trustee of the Grantham bank, a governor at the in World War II. She became a committed mem- local school, and president of the Chamber of ber of the Wesleyan Society, attending its study Trade and Rotary Club. Margaret was born above groups and preaching in nearby chapels (the Wes- the grocery shop in 1925. During her childhood, leyan Methodists opened their pulpits to women Margaret had “little privilege,” mainly due to her in 1918 the same year the nation extended the parents’ thriftiness rather than a lack of money. franchise to them). By her third year at Oxford, the Her father, like most Methodists of his time, was constraints of war had been loosened, the campus very wary of debt, viewing credit as being just as was buzzing again, and Margaret became increas- corrupting as alcohol and gambling. A collection ingly involved in the Oxford University Conserva- of Margaret’s father’s sermon notes show that he tive Association, and less active in the Wesleyan emphasized individual salvation (“The Kingdom Society. “The boundless energy she had channeled of God is within you!”) and the Protestant work into preaching the Word was now redirected into ethic (“It is the responsibility of man ordained by rallying the Tory troops” (47). the creator that he shall labor for the means of his Leaving Oxford in 1946, Margaret found a existence”) (21). position using her Chemistry degree, but her heart In the Roberts’s home, board games, sewing, was set on pursuing a political career. In 1952, and newspapers were forbidden on the Sabbath. after two hard-fought, but unsuccessful attempts to Servant Reading Servant The family attended chapel for both Sunday unseat a Labor MP in a solid union constituency, morning and evening services, while Margaret and she married Denis Thatcher, a millionaire who her sister, Muriel, also attended Sunday school. was a “default Anglican,” but not an active believ- Margaret played the piano for the younger chil- er. “He was worldly, she was provincial; he was es- dren’s classes. During the week, the Roberts sisters tablishment, she was Nonconformist; he was rich,

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Ordained Servant $ Volume 25 2016 presented herselfasthecandidate whowasinhar leadership oftheConservativeParty in1975,she From thetimeThatchersoughtandwon Nonconformist roots. movement inthe1970smatchedupwellwithher stood for. ButtheriseofNewRightpolitical pletely severedhertieswithGrantham,andallit for Finchley. 1959 MargaretfinallybecameaConservativeMP to theconsternationofMargaret’s mother(67).In not insistonthechildren’s attendanceatchurch, When MargaretandDenis hadchildren,theydid servative leaderswereexpectedtobeAnglicans. The movewaspoliticallyexpedient aswell:Con great theologicaldivide hadbeencrossed”(67). of theChurchEngland,shedid notfeelthata Wesley hadalwaysregardedhimselfasamember more formalityinreligionand“giventhatJohn Justifying themove,shesaidthatlongedfor away fromMethodism andbecameanAnglican. break fromherGranthamroots.Margaretmoved she wasnot”(61).Themarriagedefinitely a that Thatcher’s portrayal ofGranthamwas“nottoo girl withsmall town values. ButFilbymaintains rebranding themillionaire’s wifeasasmalltown (2). Allthiscouldbedismissed aspoliticalspin, all formedrightinasmalltown intheMidlands” about self-discipline, aboutlaw andorder,were looking afteryourneighbor, aboutpatriotism, about life,individual responsibility, about “Allmyideas before thefirstballot,shestated: of herGranthamroots(108).Inaradio interview, mony withdisaffected middle classvotersbecause the mid-1970s. (109) religious identitythatwastobereawakened in Her upbringinghadinstilledaclassand scious butitwasnotentirelyself-constructed. Thiswasself-con into herinnatePuritanism. desire formoralandeconomic restraintfed the foundationsofindividual liberty, whilethe on went handinwithherunderstanding interference thrift; theoreticalnotionsofstate spendingstate suitedherinclinationtowards The economic argumentsagainstexcessive It seemedthatMargaretThatcherhadcom - - - - unapologetically, inastrongnationaldefense. unions; shepromotedfreemarkets;believed, redistribution; shewantedtorein inpowerful trade making andprivatecharityovergovernment valued localautonomyovercentralizeddecision- in ordertofreeupindividuals andbusinesses;she andde-regulatebusinesses sought todecreasetaxes revive Granthamvaluesonanationallevel.She cal thinking”(3).MargaretThatcherwantedto of thenaivetyandshort-sightednessinherpoliti she subscribedbutalsocrucial toexplaining some not onlythereligiousandpoliticalvaluestowhich Grantham …iskeytounderstandingThatcher; distant fromthereality”andthat“understanding and the state) can be seen in their interpretations canbeseenintheir interpretations and thestate) conceptions of Christianity (andoftheindividual moved bybiblical principles. Their contrasting Church,though bothclaimedtobe Established Thatcher encounteredstiffopposition fromthe Britain. Grantham ofThatcher’s childhoodandmodern properly appreciate thedifferences between the work onanationallevel.Thatcheritesdid not Thatcherism wasthatGranthamvaluesdid not Putting herConservativeagenda intoaction, and livestheyweregambling on.(335) with short-termgainanddistantfromthedeals of speculators,whowerechieflyconcerned ingly internationallyowned andinthehands age ofBritain’s GDP, butwhichwasincreas sector thatmadeupanever-growing percent intertwined withaglobalfinancial services nation’s homesandhouseholdbudgetswere later becomethenorm.Asituationwhere system thathergovernmentcreatedandwould reference to,letalonejustificationfor,the transactions inhermind. Therewaslittle was alwaysthepredominant imageofmarket rather thantheyuppieontrading floor a child.AlfredRobertsbehindthecounter the grocer’s shopinwhichshehadservedas and operatedalongmuch thesamelinesas where companies weresmall,privatelyowned Thatcher’s wasoftenone portraitofcapitalism As Thatcher’s criticsseeit,theproblemwith - - - of the Good Samaritan parable. For Margaret Conservatives’ claims to be motivated by bibli- Thatcher, the story “demonstrated the supremacy cal imperatives at all—it seemed to them that the of individual charitable virtue over enforced state Conservatives were prompted by greed and animus taxation.… In her uncompromising words, ‘No toward the poor. one would remember the Good Samaritan if In the last chapter of God and Mrs. Thatcher, he’d only had good intentions; he had money as entitled “Reap What You Sow,” Filby evaluates well’ ” (xviii). For the Anglican leadership, the Thatcherism. Since Thatcher once said that story meant something quite different, namely the “Marxism should be judged by its fruits,” Filby “scriptural justification of the indiscriminate redis- feels justified in judging Thatcherism by its fruits tribution of wealth” (xviii). As one Anglican Bishop as well, meaning that her analysis doesn’t stop at pointed out, “The point of the story is not that [the the prosperity of the 1980s but looks ahead to the Good Samaritan] had some money but that the later recession of the 1990s and financial crisis in others passed by on the other side” (xviii). 2008. Though living standards rose in the 1980s, In 1988, Thatcher addressed Scottish church the rise was funded in large part by the expansion leaders, giving her theological defense of Thatch- of personal debt. Though more and more people erism. She emphasized the biblical foundations became investors in the market with opportunities and temporal applications of the sanctity of the for great gain, their wealth, savings, and homes individual, God-given liberty, and the Protestant were now linked to the volatile global financial work ethic. She quoted St. Paul: “If a man will not market. Bankers may have been partially to blame work he shall not eat,” and distinguished between for the economic downturn, but Filby says it can wealth creation (good) and the worship of money also be seen as “a crisis in individual morality and (bad) (239). She praised individual acts of charity the public’s own fiscal irresponsibility” (344). The and condemned state enforced redistribution. In prosperity generated by Thatcherism resulted in a a clear rebuke, Thatcher stated that “Christianity British society that was consumerist, not conserva- is about spiritual redemption, not social reform” tive; secular, not Christian (349). (239). Filby argues that Margaret Thatcher’s “con- Thatcher’s words incensed church leaders, viction politics” were unsuccessful in the “battle who emphasized society over the individual. They for Britain’s soul.” In the early years of Thatcher’s viewed competition, profit, and interest as “dirty premiership, the priority was getting a grip on the words … encouraging human sin, possessive indi- economy, but for Thatcher this was only one as- vidualism and debasing relationships and values pect of a much larger goal of restoring self-reliance in society” (244–45). In contrast to Thatcher, the as the basis of personal responsibility and national Anglican Bishops went so far as to speak of indi- success. “Economics is the method, the object is vidual acts of charity pejoratively, proclaiming the to change the soul,” she said (133). In Thatcher’s spiritual superiority of progressive taxation and view, the excesses of the modern welfare state had government redistribution (244). As Bishop David broken down the fundamental relationship be- Sheppard put it, “ ‘Charity’ … is discriminate and tween effort and reward, weakening the economy dictated by preferences or prejudices, whereas as well as personal morality. Her reforms—privatiz- indiscriminate contribution through taxation is a ing industry, decreasing market regulation, reining greater example of collective giving and ‘belonging in unions, and increasing market participation by to one body’ ” (244). For the Church, social reform individuals—were aimed at restoring this relation- Servant Reading Servant was the essence of Christianity. ship and were built upon her view of the gospel. Hearing this, Thatcher and the Conservatives According to Filby, “by destroying paternalism, concluded that the Church leaders were advo- Thatcher succeeded in making Britain more egali- cating a different gospel. As for the increasingly tarian in an American sense, but she also created liberal Church leaders, they were skeptical of the a nation more sharply divided into winners and

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Ordained Servant $ Volume 25 2016 2: From GranthamtotheFalklands highly acclaimedauthorizedbiography(Volume 1: er toherlife, places important Thatcher, withallthefacts,figures,people,and New Earth. marked byalongingfortheNewHeavensand and humble indebate,realisticexpectations, but itshouldpromptallChristiancitizens tobe this fallenworld.Thisshouldnotjustifyinaction, amount ofmoneywillfixproblemsendemic to be withus—andsowillsin.Noprogramandno we shouldrememberthatthepoorwillalways socialsociety reform, andpromotestate-enforced like Thatcher’s opponents,insistonthepriorityof and institutions,justasitdoesinourhearts.Ifwe, ful decisions willcausecorruptioninourmarkets will nevercareforthepoorasheshould,andsin opportunity, weshouldrememberthatsinful man Thatcher, arechampionsofindividual libertyand ThatcherMrs. philosophy: theFall” (348). She hadforgottentheessenceofConservative criticized, butthatshehadtoomuch faithinman. was notthatshedid notbelieveinsociety, asmany cludes: “Theflaw inMargaretThatcher’s theology giving society andwehaven’t”(348).Filbycon andIthoughtwewouldgeta replied, “Icuttaxes greatest regretinofficewas,Thatcherreportedly But thisisn’taperfectworld.Whenaskedwhather would becushionedbythewinners’actsofcharity. losers” (310).Inaperfectworld,thepainoflosing Presbyterian Church, Glenside, Pennsylvania. Diane L.Olinger cess. Thatcher’s lifeandpolitics, atthisitisasuc analysis focusingontherole offaithinMargaret Filby’sdetail, bookisn’tsomuch biography, butan Years or Thatcher’s own memoirs, Moscow isn’tthebookforyou.Try CharlesMoore’s At HerZenith:InWashington, Londonand If youarelookingforabiographyofMargaret And thisisthe“takeaway” from (1993). Althoughitincludesbiographical (2016),withathirdvolumeanticipated) , rememberingtheFall. Ifwe,like is amemberofCalvary Orthodox God and Mrs. ThatchGod andMrs. The DowningStreet (2013), Volume God and - - - - ix +169pages,$21.00,paper. G. Van Raalte.Eugene,OR:Wipf&Stock,2016, spectives ontheLastThings, As You SeetheDayApproaching: ReformedPer by Jeffrey C.Waddington April 2016 Originally publishedelectronically in on Eschatology? A Helpful Primer Little 1 http://www.opc.org/os.html?article_id=549&issue_id=114. ogy andnotesthatthefirst and thirdwillappear Richard Gaffinontheother) ofthetermeschatol the onehandandVos, HermanRidderbos,and nects themtoBarthandWolfgang Pannenberg on develops discussion ofthethreeuses(andcon for redemptivehistorical(2).Theauthorthen Vos; andinthiscaseeschatologyisshortform is alsoorthodoxandassociated withGeerhardus to theologians,suchasKarlBarth.Thethirdusage ated withamorephilosophicallydrivenusetied “traditional” usage.Thesecondusageisassoci of theages.ThisiswhatVan Raaltereferstoasthe surrounding thereturnofJesusChristatend The doctrinereferstolastthingsorthoseevents introduction inGermantheologicalterminology. entered theEnglishlexiconin1841,following its three usagesoftheterm“eschatology”which of eschatologyorlastthings.Theauthornotes first (1–19)helaysoutthecontoursofdoctrine lowed withoutthehindranceofpoorwriting. canbefol clearsothattheargumentation crystal of theessayssharesadmirable traitofbeing collection ofessaysfocusingoneschatology. Each sor ofecclesiologyatCRTS, hasablyedited afine TheodoreVanHamilton, Ontario. Raalte,profes dian ReformedTheologicalSeminary (CRTS) in A Van Raaltecontributestwochapters.Inthe the January 2015conferenceheldattheCana s You SeetheDayApproaching 1 edited byTheodore Ordained Servant isthefruitof ------throughout this volume. The remainder of the renewed and ready to serve him. The example of chapter is then devoted to providing brief descrip- Daniel is also considered as well as NT examples tions of the remaining chapters. like John the Baptist. Undoubtedly, this will be The second chapter is penned by the OPC’s one of two provocative chapters, challenging the own Lane G. Tipton (20–35), who looks at Paul’s hegemony of the popular Two-Kingdoms theology. comparison of the eschatological blessings of Theodore Van Raalte’s second essay addresses union with Christ with pre-fall Adam in 1 Corin- the intermediate state and the existence of the thians 15:42–49 and post-fall Moses in 2 Corin- human soul (70–111). By far the longest essay in thians 3:6–18. Tipton argues via in-depth exegesis the book, it repays repeated readings. What is the that in both instances Paul makes a comparative intermediate state? It is the state of the saints in argument using absolute categories. Compared to heaven with the Lord between their deaths and the blessings that have come with the person and the resurrection at the end of the age. It is a vast work of Jesus Christ in functional identity with the improvement on living in this beautiful but fallen Holy Spirit, the pre-fall Adam and the post-fall cov- world, but it is not yet the eternal state of the new enant of grace Mosaic administration were as dead. heavens and new earth. Saints live in a disembod- The beauty of this essay is that the author is able to ied state and so the discussion about the nature do equal justice to the covenant of works and the and existence of the human soul. Van Raalte continuity/discontinuity of the covenant of grace in properly takes aim at the problem of physicalism two of its varied administrations. (that every process of thinking or feeling, choosing, Jannes Smith provides us with a fascinating or willing is a chemical reaction or is an epiphe- exploration seeking to find eschatology within the nomenon). Physicalism, if true, would require a Psalter (36–53). Smith intends to be sensitive to major (indeed impossible) reworking of the system the expanding contexts of the Psalms: original set- of Christian doctrine. Van Raalte notes that some ting of each Psalm, the context of a psalm within Christian theologians have bought into physical- the psalter as a whole, and finally within the canon ism, namely Joel Green and N. T. Wright (75). as a whole. Related to these three contexts the The author then delves into some close exege- author seeks to set out the “explicit teaching” of sis of various OT and NT passages, including those the psalms, the “implications,” and the “direct ap- where Paul notes that he longs to depart to be with plication” to our own lives (37). Smith recognizes Jesus and yet knows that it would be better for the that these distinctions are not hermetically sealed church if he stays in his body on earth. The author compartments. It is a way for the pastor-scholar or concludes his study with a consideration of which layperson to be self-conscious in his reading of the understanding of the body-soul distinction best Psalms with a view to seeing the eschatology of the comports with Scripture. Van Raalte eventually book. This is a thought-provoking chapter and is concludes that the Aristotelian-Thomist model is useful in raising the right issues. most amenable to the biblical data on the body- In “Working Politically and Socially in Antici- soul relation (99–102).The Aristotelian-Thomist pation of Christ’s Coming,” Cornelis Van Dam model is one model not two, at least from this side presents his case for a chastened transformation of philosophical-theological development. I think of culture by Christian disciples (54–69). He is that Van Raalte has made his case. seeking to recognize both the cultural imperative In his chapter (112–133) Jason Van Vliet asks, (Gen. 1:26–28) and the eschatological reality of “Is hell obsolete?” The author’s concern is with the Servant Reading Servant the “already/not yet.” Van Dam draws upon Jeremi- falling off of the proper preaching of the doctrine ah’s letter to the exiles (Jer. 29:5–7) about seeking of hell enunciated in Scripture. Van Vliet notes the welfare of the city to which they have been that, in the last several decades, a few notable exiled despite knowing that after seventy years or so evangelicals have come out against the traditional God will bring his people back to their homeland, doctrine of hell as eternal punishment of the

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Ordained Servant $ Volume 25 2016 of ourresurrectedbodies! Buttheauthorwantsto physical newearthonwhichwecanplantthefeet thattherewillbea to makesureweunderstand for Christiandoctrineandexperience.Hewants oftheresurrectionbody size theimportance intermediate Visscheriscorrecttoempha state. their viewofthenewearthisaneternalizing The author’s concernisthatformanyChristians, be aphysicalnewheavensaswellearth. earthiness ofthenewearth,i.e.,thatitwillindeed earth. Visscherseekstodefendandunfoldthe Gerhard Visscherdealswiththenatureofnew example ofourLordJesushimself. preaching ofthedoctrinehellfollowing the Van Vlietaffirmsaproperbiblicallybalanced will ceasetoexist?Inansweringthesequestions, destruction ofthewicked,doesthatmeanthey sins? (4)WhentheWord ofGodspeaksaboutthe humans whohavecommitted afinite number of just, whywouldhegiveaninfinite punishment to anyone toeternaltorment?(3)IfGodisperfectly perfectly compassionate,how couldhecondemn God wantseveryonetobesaved?(2)Ifis we handlethepassagesthatseemtosuggest asking andansweringfourquestions: (1)How do balanced handlingofthedoctrinehellthrough inclusivism. Van Vlietseekstoaddressaproperly fate oftheunsaved:exclusivism,universalism, and nizes thattherearethreebasicviewsaboutthe lationism. Beforewegetthere,theauthorrecog the problemofconditionalorannihi immortality mention ofStott’s name,wearepresentedwith scholars JohnWenham andJohnStott.Withthe wicked. Henotesespecially theexamplesofBritish earth ordid itpurify it?Goddid notobliterateand Noachian flood watersobliteratethepre-diluvian position. However, heraisesagoodpoint: Didthe is thestrongestpassageapparently counteringhis Visscher willneedtodealwith 2Peter 3,which facts withusintothenewheavens andnewearth. and thatwewillbring(unspecified) humanarti old earthwillnotsomuch bedestroyedaspurified to includewithinhisdiscussion theideathat bodies ofsaintsandaphysicalnewearth.Hewants argue formorethantherealityofresurrected In theseventhchapterofthisbook(134–142) - - - - of Scripture.However, whatthehumanartifacts day, theauthorhaspresentedaplausibleanalysis brought intotheNewJerusalem.Atendof but thatthevariousculturesofworldwillbe means thatthekingswillbepersonallysaved of their nations.Theauthordoesnotthinkthis ing intotheNewJerusalemgloryandhonor upon theinsightsofIsaiah60:6)tokingsbring turns toRevelation21andthereference(drawing being broughtwithusintothenewearth,Visscher he did withwaterinthedaysofNoah. notes thatGodwilldowithfireinthefuturewhat recreate. Herenewedthepre-diluvian earth.Peter and digested injust afewsittings. communion. I recommendithighly. Itcanberead Reformed contributiontothe worldwideReformed us withadelightfulconsideration oftheDutch and creativelysetbeforethe people ofGod. irreducible eschatologicalthrustwhenconsistently Reformed worshipareshown tohaveaproperand ens andnewearth.Theseotherelementsof the marriagesupperofLambinnewheav ent feeding onChristbyfaith,whichanticipates our Lord’s deathuntilhereturns,anditisapres For theLord’s instance, Supperisadisplaying of coloredwhenfullyunderstood. as eschatalogically service aswellthecelebrationofsacraments living. VisserlooksatthepreachinginaReformed out thereturnofChristandourconsequent holy God willhavesetbeforethemweekinand concernedsothatthepeopleof eschatalogically discusses thenecessityofminister being kind ofeschatologicalthrustithas.Theauthor Reformed worshipisconsideredintermsofwhat of Reformedliturgy(144–158).Eachaspect which heexamines theeschatologicalthrust shoring upofitsbiblicalfoundations. kingdoms theologians),thereshouldbefurther (it arguesagainstviewsadvocatedbysometwo contentious natureofthischapter’s subjectmatter heavens andnewearth,remainsvague.Giventhe might be,thatwebringwithusintothenew To bolsterabiblicalcaseofhumanartifacts As You SeetheDay Approaching Arjan deVisseroffersthefinalchapter,in provides - - - Jeffrey C. Waddington is an Orthodox Presbyterian by James Baird in the anthology In Defense of the minister serving as stated supply of Knox Orthodox Eschaton: Essays in Reformed Apologetics. Presbyterian Church in Lansdowne, Pennsylvania. Dennison understands that Van Til put forth his apologetic within the traditional rubric of systematic theology. Dennison embraces that apologetic, but seeks to show that historical and eschatological elements were also foundational for Van Til’s system. Namely, he argues that Van Til followed after his teacher Geerhardus Vos and grounded his apologetic in the history of redemp- tion as revealed in Holy Scripture. How Vosian Is Van Til? This redemptive-historical emphasis put Den- Originally published electronically in Ordained Servant nison at odds with two other leading Van Tilian May 20161 proponents, John Frame and the late Greg Bahn- sen. Dennison interacted with Frame in a 1995 by Danny E. Olinger essay marking the one hundredth birthday of Van Til, “Analytic Philosophy and Van Til’s Epistemol- In Defense of the Eschaton: Essays in Reformed ogy” (9–35), and with Bahnsen in his 2004 review 3 Apologetics, by William D. Dennison, edited by of Bahnsen’s Van Til’s Apologetic. James D. Baird. Eugene, OR: Wipf & Stock, 2015, In the former, Dennison praises Frame for xxviii + 197 pages, $27.00, paper. acknowledging that Van Til presented a holistic biblical system. Frame rightly refers to the first n his 1985 book, Paul’s Two-Age Construction principles of Van Til’s thought, the theologi- Iand Apologetics,2 William Dennison argued cal introduction that lies behind the theological that the apostle Paul used a two-age construction system. Where Frame falls short is that he focuses for the starting point of a Christian apologetic. primarily upon analytic philosophy and modern Paul taught in 1 Corinthians 1–3 that the church language theory when dealing with Van Til. Van defends the wisdom of the age to come against the Til used the language of idealism, but the entrance wisdom of the present evil age. Dennison then ar- into Van Til’s methodology is not idealism, but gued that Cornelius Van Til’s Reformed apologetic history. Dennison writes, “According to Van Til, corresponded to this Pauline structure and impera- his epistemology is built upon the foundation of a tive. For Van Til, apologetics was the vindication of philosophy of history. It is within this context that the Christian philosophy of life (the wisdom of the Van Til developed his famous Creator-creature dis- age to come) against non-Christian philosophies of tinction and the other aspects of his epistemology. life (the wisdom of the present evil age). To my knowledge, Frame’s writings have not noted During the thirty years that have followed, this key point” (21). Dennison continues: Dennison, a minister in the Orthodox Presbyterian In the broad context of analytic philosophy, Church and Professor of Interdisciplinary Studies [Frame] rejects (or at least has the tendency at Covenant College in Chattanooga, Tennessee, to overlook) a sole Archimedean point that has filled out this thesis with articles and reviews. explains the whole picture of an individual’s

These writings have been collected and edited thought. Hence, his Van Tilian epistemology Reading Servant is formulated within the context of a 1 http://www.opc.org/os.html?article_id=554&issue_id=115. 2 William D. Dennison, Paul’s Two-Age Construction and Apolo- getics (Lanham, MD: University of America Press, 1985; repr., 3 Greg L. Bahnsen, Van Til's Apologetic, Readings and Analysis Eugene, OR: Wipf & Stock, 2000). (Phillipsburg, NJ: Presbyterian and Reformed, 1998). 141 142

Ordained Servant $ Volume 25 2016 the laws oflogic.Dennison writes: nison notesthatBahnsenturnedtoadiscussion of sen penetratingwhyVan Til declaredthis,Den meaning fromthestory”(158).Ratherthan Bahn logic agreeswiththestory, becauseitderivesits Bahnsen rightlyquoted Van Til assaying,“Human Bahnsen’s discussion ofVan Til’s viewoflogic. upon Van Til’s apologetic”(158). the controlthatbiblicalprogressiverevelationhad a flaw. InDennison’s judgment,“itfailstograsp to appearinprint”(158),butheaddsthatithas fairest encapsulationofVan Til’s apologeticsystem concludes, “Bahnsen’s workmaybethefinestand into Van Til’s own position” (156).Dennison Til’s opponentswhileproviding furtheranalysis ashemapsoutthepositionofVancommentary addition” (155).Bahnsen“providesinsightful cism. Bahnsen’s he doesFrame, butendsupwiththesamecriti him forthat.” ognize hisclaimsonhumanthought,andIhonor and IbothseektohonorJesusChristrec book).”He thengraciously adds,“ButDennison by hiscritique ofmyapproach(chapter2this Til, andaftertwentyyearsIamstillbewildered and Ihavenotseeneye-to-eyewithregardtoVan the Eschaton in thecritique. Inhisendorsementof To provehispoint, Dennison interactswith Dennison praisesBahnsenevenmorethan Frame forhispartdoesnotrecognize himself even investigatedorpresented.(21) mology—the philosophyofhistory—isnot whereas themainrubricofVan Til’s episte perspectival conceptionofknowledge, context ofthe “story.” For Van Til, the“story” “logic” and“facts” onlyhavemeaning inthe place inhiswritings, Van Til wasclearthat with the“laws oflogic.” In morethanone ing point to the philosophicalissuesdealing of logicandhow Van Til appliedhisstart point ofVan starting transcendental Til’s view Van Til. Inotherwords,hefailstograspthe apply Van Til’s analysisupon transcendental Ironically, asaVan Tilian, Bahnsenfailsto , Frame writes,“ProfessorDennison Van Til’s Apologetic isa“welcome In Defenseof ------review ofthebook,Dennison writes: his biography, is theplacewhereJohnMuethersucceededin Frame andBahnsenstruggledintheir analysis measure itand agreethatitissixteeninches long. a non-Christian fishing.Onecatchesabass. They explain Van Til’s positionisthatofaChristian and reached?” (48). ofseparationis in commonbeforethefinal stage day bewhollydifferent fromone anotherhave the question, “Whatdoentitieswhichwillone tologically. Hebelievedcommongracedealtwith that commongracehadtobeunderstoodescha bearer throughhistory. But,Van Til alsobelieved God enabledmantoexpressgiftsasanimage- restrained man’sthroughhistory, sinfulstate and Reformed positiononcommongrace,thatGod to Dennison, Van Til appreciated thetraditional essay, “Van Til andCommonGrace.” According Van Til’s reassessmentofthisdoctrine. redemptive-historical teachingwasfoundationalto of commongrace.Dennison contendsthatVos’s in multiple essaysisillustratingVan Til’s doctrine ics.” ThetrumpcardthatDennison smartlyplays 6–8) islabeled“RedemptiveHistoryandApologet is labeled“Van Til Studies,” andPart 2(chapters of theEschaton thread thatrunsthroughthechaptersof grounds theantithesisinVan Til’s apologetic,isa covenant, groundsVan Til’s viewofantithesis. history ofredemption,conditioned byGod’s Muether hascorrectlyunderstoodthatthe In Dennison’s judgment,theareawhere historical revelationofChrist.(158) facts havenomeaning outsidetheredemptive- the pagesofScripture.Specifically, logicand of redemptionunfolding progressivelyupon is the“Christianstory”—meaning thestory The examplethatDennison suppliesto This comesoutclearlyinDennison’s 1993 This thesis,thatthehistoryofredemption getic—often missed byothers.(161) the influenceof Vos upon Van Til’s apolo On thisexactpoint, hehascorrectlyassessed Cornelius Van Til , eventhoughPart 1(chapters1–5) . Inhisglowing In Defense - - - However, they disagree on how the bass came to within them that God created them in his im- be. The Christian believes God created it. The age and all men have a testimony of God that non-Christian believes it the chance product of he is the Creator and sustains all things. In evolution. Apparently, the result is a common- this condition, all men have a common ethical ness of description but a difference in explana- reaction of goodness to the common mandate tion. Dennison opines that most Christians would of God (which some refer to as the cultural rest content with that explanation, but not Van mandate); according to Van Til, “they are all Til. Dennison writes, “Van Til maintained that mandate-hearers and mandate-keepers.” God every description is an explanation of a fact—the has the same favorable attitude to all. Being in description of a fact is not a neutral category that union with Adam’s original status, mankind exists irrespective of God” (46). has a holistic consciousness of pre-redemptive Van Til did not accept the dichotomy between revelation within them and the testimony of a description and explanation because he believed holistic pre-redemptive revelation to them that that definition and description belong to God continues throughout all the stages of history, alone. The believer is self-conscious of his depen- even to the final consummation. Van Til calls dence upon God to describe and explain the facts. the continuation of this original status com- The non-believer is self-conscious of his rejection mon grace. (50) of God to describe and explain the facts. In his 2011 article “Antithesis, Common This is why Van believed that Christian and Grace, and Plato’s View of the Soul” (55–80), non-Christian cannot have any fact in common. Dennison revisited Van Til’s conception of com- They stand opposed in their epistemological self- mon grace to help examine Christian education. consciousness. At the same time, the two stand He observed that many historic Reformed insti- together in that they are both created in the image tutions of higher learning had become secular- of God and living in the same universe. This is ized. In asking why, he concludes that Christian why the two can agree that the bass is sixteen scholars too often invoked the doctrine of common inches long. grace and allowed natural and general revela- In coming to this conclusion, Van Til ap- tion to become a shared point of integration with pealed to a right understanding of pre-redemptive non-Christian scholars. The result was the loss of revelation, which Vos had laid out in The Biblical antithesis at the institutions. Theology.4 In the garden, Adam, created upright, According to Dennison, Van Til had pre- fellowshipped with God. Furthermore, Adam’s dicted this decline and urged Christian scholars relationship to God was covenantal at every point. to proceed with the understanding that antithesis There was no interpretation of what was before must precede common grace. A particular element Adam in the garden apart from God. Adam was in in the non-Christian’s system may be a common an environment where natural and special revela- grace insight, one shared by both Christian and tion were not separated. Dennison remarks: non-Christian. But, it is only a common grace in- For Van Til, herein lies the notion of common sight if it is in compliance with the truth of God’s grace. In this pre-redemption state, all men in Word. Adam (the elect and reprobate) have a unified As an example, Dennison turns to an analysis understanding and interpretation of the revela- of Plato’s teaching that the soul is immortal. Is

tion of God and his creation. God’s revelation Plato’s teaching the same as Scripture’s teaching? Reading Servant is everywhere; all men have a consciousness Plato’s conception demands a belief in reincarna- tion and the existence of a Form world at the top of a chain of being. Dennison writes: 4 Geerhardus Vos, The Biblical Theology: Old and New Testa- ments (Edinburgh: Banner of Truth, 1975), 19–44. Simply put, the interrelationship between 143 144

Ordained Servant $ Volume 25 2016 pretation ofthefacts.WhenChristiansadopt pretation own being inordertogainknowledge andinter method oftheGreeks,thenGodcoulddenyhis the factscomefrom.IfGodhimselffollowed this to askwhatthefactsarebeforetheyaskedwhere out thattheGreeksthoughtitwasreasonable lectic) ineducatingtheir children.Van Til pointed embracing the tions whetherChristiansshouldbeenthusiastically Christian Education”(81–103),Dennison ques declares, thought andnon-Christiantoomuch. He result ofstressingtheantithesisbetweenChristian of onceoutstandingChristianinstitutionsisthe nison challengesscholarstoprovethatthedecline guished humanbeings frombrutes. soul,whichdistinown imagewithanimmortal The BibleteachesthatGodcreatedmanafterhis writes: tion ofapersoninthebiblical sense.Dennison the ing amorallife.But,thereisnothinginherentin into apartnershipwithGodgoalofproduc Greek modelineducation,humanreasonenters trivium In his2011essay“Van Til andClassical to ascommongrace.(77) promised underwhatReformedthoughtrefers of thetriuneGodBiblehasbeencom integrative andprogressiveinfalliblerevelation physical, ontological,andethicaltruthofthe occurs becausetheepistemological,meta The secularizationofanysuchinstitution After showing thedifference thatexists,Den in HolyScripture.(73) ofthesoulfound teaching oftheimmortality ofthesoulisantitheticaltoholistic tality reason, Plato’s holisticconstructoftheimmor predicates ofthesoul.For theimmortality this the Archimedeanpoint onwhichtheBible the Form soulisnot worldandtheimmortal tive-historical work. LifeinChristthrough eternal lifewithout Christ’s centralredemp age ofsinand corresponding freedomunto Human beings havenoreleasefromthebond tobringabouttheethicaltransforma trivium (grammar,rhetoric,anddia ------thesis. Thebeliever,united byfaithtoChristin 2:15 forApologetics”(118–31),sharethesame and “TheEschatologicalImplicationsofGenesis ofRedemptiveHistory”(105–17) Present State of theEschaton himself toAdam. Dennison writes: revelation. Rather, Godcondescendsand reveals with naturalrevelationandthen movetospecial sanctuary. Inthatdefense,Adam doesnotbegin mediately inGod’s presencetoguard thegarden- heavenly templeoftheLord. Adamisplacedim ofthe the gardenasacreationalrepresentation edith Kline,Dennison seesAdamasapriest,and the exegeticalinsightsofGregoryBealeandMer between eschatologyandapologetics.Following work itandtokeepit”)explaintherelationship the manandputhimingardenofEdento son appealstoGenesis2:15(“TheLordGodtook defense oftheeschaton. life, orasthetitleofanthologyproclaims,a ofheavenly gist’s isadefenseofthefinalstate task of Christ’s presenceinheaven.Hence,theapolo Spirit, isalreadydrapedinthegloriousatmosphere Thebeliever,throughChrist’s(empirical data). appeal toreason(logic)ortemporalexperience trast iswhytheapologistmust notmakeaneutral joined toChristintheheavenlyplaces.Thiscon Christian bindsreasonandexperiencetobeing reason andexperiencetoanearthlyexistence.The ing andexperiencing. Thenon-Christianbinds not shareinacommoncognitive processofreason contends thatChristiansandnon-Christiansdo Christ andhiskingdom. presence ofChristfromeveryeviladvanceagainst the heavenlyplaces,iscalledtodefendholy The opening twoessaysinPart 2of education. (99) in anyconstructofthe cal paganliterature?No—norcanitbefound Can theChristianfindsuchatruthinclassi the power ofChrist’s deathandresurrection. grace; ourreconciliation comessolelyfrom his Spiritisabsolutelyandsolelythegiftof In “TheEschatologicalImplications,” Denni In the“TheChristianApologist,” Dennison , “TheChristianApologistinthe trivium in classical In Defense ------According to Genesis 2:15, Adam is to perform the bonds of the tomb (Matt. 27:45, 50–54; his apologetic task by defending and serving 28:2–3). The creation has witnessed the entire the Lord and his Word; he is to live by every story of redemption and testifies to that entire Word that proceeds from the mouth of the story by virtue of its pattern of existence—suf- Lord. The eschatological dimension of God’s fering waiting for the exaltation of Christ revelation determines the method of the and the church! Within the fabric of natural apologetic task: He must start with God, and revelation lies the essential blueprint (pattern) he must end with God; or it can be said that of special revelation. (144) he must start with God’s Word, and he must In many way, reading Dennison is like read- end with God’s Word. (125) ing Van Til. Both are unashamed about being The last essay in the book, “A Reassessment of militantly Reformed, that is, standing fully behind Natural and Special Revelation” (132–53), holds the divinely inspired Word of God, the Reformed personal meaning for Dennison as he acknowl- confessions, and ecumenical creeds. Both are criti- edges a dependence in writing it upon the insights cized for not understanding properly those with of his older brother Rev. Charles G. Dennison whom they disagree. Both tend to make their case (1945–1999). It is apparent that William enjoyed more easily in the negative, showing the inconsis- a great period of creativity/productivity when tencies of Roman Catholicism, Arminianism, and Charles was living, and the two could bounce liberal Protestantism. When stated positively, their redemptive-historical conclusions off each other, arguments can at times sound like abstractions. and this essay seven years after Charles’s death is a Where they differ is often not in content, but fine tribute. in the exegetical emphasis that Dennison adds. In the essay, Dennison challenges the tradi- Van Til allowed Vos, and his colleagues at West- tional Reformed reading of Psalm 19:4 as belong- minster Theological Seminary, John Murray, Ned ing to the category of natural revelation in light of B. Stonehouse, and Edward J. Young, to provide Paul’s use of Psalm 19:4 in Romans 10:18. Denni- the exegetical arguments. Van Til was focused son believes that Paul quotes Psalm 19:4 in regard more on running with that exegesis in a systematic to the gospel, that is, in regard to special revelation. fashion. Dennison is more focused on running He writes, “Paul tells us by quoting Psalm 19:4 in with the same exegesis in a redemptive-historical Romans 10:18 that the heavens have witnessed direction. the supernatural activity of God upon the plane Consequently, it is not without significance of the natural creation, and furthermore, that the that Dennison dedicates the book to Richard B. creation proclaims that testimony every single day Gaffin Jr. Gaffin self-consciously endeavored to to all men” (145). Although there are two forms of unite Vos and Van Til in theology. Dennison, as revelation, natural and special, the biblical teach- Gaffin’s student, has self-consciously endeavored to ing is that they are inseparable. He explains: unite Van Til and Vos in apologetics. In a sentence that could serve as a summary statement of what The creation (natural revelation) declares the unites Van Til and Vos, Dennison writes: supernatural deeds/acts of the Lord (special revelation). This observation does not mean What belongs to believers in Christ’s redemp- that the creation (natural revelation) tells us tion is grounded in one’s state of existence that the death of Christ will be on Calvary, prior to the fall, and what was designed in Servant Reading Servant or that Christ’s resurrection will occur in the the pre-fall state was predicated upon the tomb owned by Joseph of Arimathea (John final eschatological existence in Christ’s total 19:38). Even so, the creation witnesses that redemption for all believers of Christ’s bride. Christ died on the cross, and the creation (77) witnesses that the resurrected Christ broke

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Ordained Servant $ Volume 25 2016 the Orthodox PresbyterianChurch tary oftheCommitteeonChristianEducation Presbyterian Church servingastheGeneralSecre Danny E.Olinger benefits bothlaymanandscholar. getic andVos’s biblicaltheologyinamannerthat case forarightunderstandingofVan Til’s apolo articles chosen.Bairdallows Dennison tobuildhis Baird doeswellinhissystematicorderingofthe first essay. review articleevenbeforereading pageoneofthe this reviewerwonderingwhatcouldbeaddedina “Introduction” thatcoverednearlyfortypagesleft “Preface,” “Acknowledgments,” andtwo-tiered greatly. Thenineteen endorsements,“Forward,” even thoughAbrahamKuyperinfluenced Van Til elementsofNeo-Calvinist activism, with certain tunity toexplorehow Dennison doesnotagree Roots forTransformation” Dennison’s article“DutchNeo-Calvinism andthe titles formanyofthechapters.Theomission of Baird changesthewording oftheoriginalarticle ect. Yet, editorial certain decisions arepuzzling. in convincing Dennison togoalongwiththeproj out, andBairdistobecommendedforhisefforts nal proofs. Corinthians 2,youarenotdependentuponratio are standing inthepresenceofGodChrist,1 Whenyou centerstage. with therisenChristtake of Christ,andthesignificance ofbeliever’s union for Transformation,” 5 William D.Dennison, “DutchNeo-Calvinism andtheRoots Those areminor quibbles comparedtowhat In DefenseoftheEschaton The centralityofthedeathandresurrection JETS is aministerintheOrthodox 42,no.2(June 1999):271–91. 5 wasamissed oppor isattractivelylaid . - - - - - 2015, 144pages,$12.00,paper. eron Fraser. GrandRapids:ReformationHeritage, Developments inBiblicalCounseling by Andrew H.Selle May 2016 Originally publishedelectronically in Counseling Reflections onBiblical the controversiesthat ensued. a Friend” Illness:AMisnomer,” and“Mental wecanunderstand 3 Book House,1970). 2 1 http://www.opc.org/os.html?article_id=555&issue_id=115. nary (WTS). Adams’s classesatWestminster TheologicalSemi resonated deeplywithme.Two yearslaterIsatin field forChristandhishighviewofthechurch counseling. hitting criticism atthewholeinstitution ofsecular my hands. that timealandmarkbookbyJayAdams’landedin bit vagueaboutwhich.InGod’s providence,about three monthsIeither quit orgotfired—and I’ma (either goodorbad)seemednon-existent.After patients. Practicalconsequences forbehavior ill” (legal andotherwise)totreattheir “mentally Psychiatrists experimentedwithvariousdrugs mended allmannerofimmoralityastherapeutic. Psychologists (incrispfifty-minute sessions) recom circles. Iwasshockedbywhatwentonthere. treatment facility, well-regardedinprofessional treatment). Thiswasaseriouslyhigh-endclinical willingtopaythebigmoneyfor ably theonlystate in themilitary, orfromMassachusetts(presum Their parentswereeither independentlywealthy, counselor inahalfwayhousefortroubledteens. I With adversarialchapter titlessuchas“Freud: AnEnemy, not Jay E.Adams, of college,Ilandedmyfirstrealjob—alive-in n 1973,asanaiveyoungChristianfreshout 1 Competent toCounsel 3 Hisdesiretoreclaimthecounseling Competent toCounsel (Grand Rapids:Baker Ordained Servant 2

lobbed hard- , byJ.Cam - - - - Read the Book the Word of God with authority, both publically through preaching and privately through counsel- Cameron Fraser was one of my classmates ing. The context of the two is different, but the there, so I was delighted to read his superbly content identical. That message of PMW resonat- distilled book about the modern biblical coun- ed not only among conservative Presbyterians but seling movement. He is knowledgeable and fair across a broad swath of Evangelicalism, creating a in assessing the various actors, sympathetic with curious ecumenism between groups of believers their concerns, while identifying weaknesses, and who did not share Adams’s Reformed convictions.6 remarkably comprehensive in observing the mul- Yet the founders and developers of the movement tiple strands of the movement since Adams. His were confessionally Reformed and primarily Pres- quotations and bibliography alone would be a rich byterian. source for further study. Fraser, who grew up in the Before delving into differences that arose be- Scottish Highlands, brings an important contribu- tween biblical counseling proponents, we consider tion by citing sources, including European ones, the areas of agreement among them. unfamiliar to most North Americans. He also un- 1. Biblical Inerrancy and Authority: Plenary covers the deeper historical roots of true Christian inspiration means that although God progressively counseling in a provocative final chapter, “Bibli- revealed his Word over millennia, and it bears the cal and Puritan Counseling.” My only criticism stamp of multiple cultural contexts, yet the whole is the omission of one important figure, who is of it is “breathed out” by the Holy Spirit. The Bible mentioned below—C. John Miller. This review is, therefore, as trustworthy and authoritative as will complement Fraser’s work, at some points God himself, our final rule for faith and practice. overlapping with his observations, but mainly We do not need to update it to adapt its teachings adding my own reflections—with the goal of af- to enlightened modern or post-modern sensibili- firming the good work that has been accomplished ties. Quite true, this immutable Word speaks to and encouraging us toward that which is yet to be vastly different people who live in fluid and ever- done. Regarding terminology, instead of repeating changing situations; good counselors seek to know the term “biblical counseling” or “biblical counsel- both the persons and their situations when they ing movement” I will use “Private Ministry of the are mucking through life’s morasses with no solid Word,” abbreviated “PMW” throughout.4 path out. At those times we are to walk by faith not by sight, knowing (sometimes just hoping) that Foundational Consensus bedrock is somewhere beneath us. God is there. Fundamentally, Adams charged that the His Word is true. He controls our every situation. “psychotherapeutic professions were a false pastor- Jesus loves us. This we know. ate, interlopers on tasks that properly belonged to 2. Biblical Sufficiency: “Scripture contains all 5 pastors,” and he wanted to train ministers to use the divine words needed for any aspect of human life.”7 Our standards declare, 4 “Private” in contrast to public ministry through preaching and The whole counsel of God concerning all teaching—“publicly and house to house” (Acts 20:20). 5 This description is by David Powlison in The Biblical Counsel- ing Movement: History and Context (Greensboro, NC: New student: Heath Lambert, The Biblical Counseling Movement after Growth, 2010), xvii. This volume, a recast of his doctoral disserta- Adams (Wheaton: Crossway, 2012). tion, is the most thorough treatment of PMW and an important source for Fraser’s book. The glaring weakness of Powlison’s 6 I don’t know if this is typical of other practices, but the pastors Reading Servant work is the omission of his own absolutely crucial role—which who most enthusiastically refer people to me often are Reformed is typical of David’s humility. If Adams was the Luther of the Baptists, independent fundamentalists, and mainstream charis- movement, swinging ax to root, Powlison is a Calvin, skillfully matics. They typically are leaders with a deep love for God and using a surgeon’s tools with care and precision. He is brilliant his Word and appreciative of a Reformed worldview. and thorough and without peer as a theologian of PMW. Another 7 John M. Frame, Systematic Theology: An Introduction to Chris- recent critique from within the movement came from Powlison’s tian Belief (Phillipsburg, NJ:P&R, 2013), 618. 147 148

Ordained Servant $ Volume 25 2016 psychological insights.We concede(thankfully) can “plundertheEgyptians”ofalltheir wonderful as afilterthatsiftsoutthebadstuffsoChristians “integrationist” implications ofthisdoctrineforPMW. The sufficient.” the manifold wisdomofGodisnotadequate and that arises,forwhichScriptureasthedepositof no situationinwhichweareplaced,demand The Bibleissufficient inthesensethat“thereis live forever,andtherefore,wedonotfretdeath. bodies andsomedaywillraisethemupagainto so weearnestlyaskhimforlife.Heredeemedour our lowest. Heanswersprayerandhealsthesick, so wepouroutourheartstohimwhenareat others. Helovesusandhearsthecryofneedy, of we humblyreceive theprayersandassistance because Godplacedusinthechurchfamily, so appropriate medical treatment.We arenotalone careofthemwith therefore hewantsustotake ness throughthem.Godcreatedourbodies, and cancer. however, telluseverythingweneedwhenface does nottellyouhow togetridofcancer. Itdoes, it tive informationabouteverything;forinstance, not meanforPMW. We mustclearlywhatthismeansanddoes state praxis. mixing ofbothworldlyandbiblicalideasin counselingtheoryor 10 1968), 3:261,commentingupon1Timothy 3:16–17. 9 personal testimonybyJohnPiperand DavidPowlison. 8 interpret secularapproachesinbiblicalways.Atits and wisebelieverswhodo,infact,attempttore- that manywhoareincampdedicated John Murray, See http://www.ccef.org/dont-waste-your-cancer foramoving I thinkAdamsinvented thistermofdisdain, meaning the Adams correctlygraspedtheprofound Obviously, Scripturedoesnotprovideexhaus (WCF 1.6) unto whichnothingatanytimeistobeadded. consequence maybededucedfromScripture; down inScripture,orbygoodandnecessary salvation, faithandlife,iseither expresslyset things necessaryforhisown glory, man’s 8 We trusthiminourtrials,andlearnholi 9 Collected Writings 10 approachatitsbestusesScripture (GrandRapids:Eerdmans, - - people tomakethemfeelbetter. We’ll dothe real aboutspiritualthings,andsaynice thingsto talk it tousprosandmind yourown business.Just you preacher-boystograsp,soshouldleave tion is,“Thisworkis prophets andhighpriestswhoseunspokendeclara chiatrists. Thuswecapitulatetoacadreofsecular care professionals,trainedpsychologists,andpsy health employ themethodspracticedbymental really labors withinnarrow areas,buttheninsistthatto counseling field. We might leaveroom forpastoral sufficiency sanitizes Word ministry rightoutofthe worst, however, thefailuretoappreciate biblical has becomeaprolific andgiftedauthorforPMWin many areas. andisprofessorofpractical theologyatWTS.He versity ofUtah, WTS. Hestudied atBiblical TheologicalSeminary andtheUni 11 counseling theoryandpraxis. biblical, Christ-centeredworldviewthatinformsall by “commongrace”must beradically re-castintoa only must rememberthatallinformationgathered about thefaith(orlackthereof)ofscientist. We the toolsofscience withoutwringingour hands foundation wehavetremendousfreedomtouse do wesee;“byfaithunderstand.” Onthissolid comprehend it.OnlybyGod’s prevenient grace The problemiswithsinnerswhohavenoeyesto Everything increation positionalism is“evidential”inthehighestsense. cluding counseling.Correctlyunderstood,presup are poured,andoutofwhichflows alloflife—in becomes thecrucible intowhichallperceptions One’s worldview, Christianornon-Christian, portrait stillhangsprominently inMachenHall. same streamsatWTSwhereCorneliusVan Til’s cational Foundation (CCEF)alldrankfromthe authors attheChristianCounselingandEdu Tripp, DavidPowlison, andothercounselors John Bettler,Wayne Mack,EdwardWelch, Adams andthemajorfiguresofmovement— sharp. I’vebeenrehearsingitsince1973.) psychotherapy.” (Forgive meifmysarcasmistoo

Of thesefigures,onlyEd Welch doesnothaveadegreefrom 3. PresuppositionalApologetics understand peopleandhelpthemwemust understand waaay proclaimsthegloryofGod. too complicatedfor : Certainly, 11 Paul ------Needless Tensions Develop Not surprisingly, Adams’s detractors criticized him as merely offering a behavioristic approach with Given the remarkable consensus in these a Christian veneer. That assessment is too severe, very specific doctrinal commitments, we might yet it is fair to say Adams’s attention to the inner as- wonder what is left to fight about. Fraser’s careful pects of PMW was undeniably weak. At this point study demonstrates an essential unity, yet some Powlison picked up the challenge and developed significant tensions arose after Adams left CCEF. a comprehensive anthropology and a praxis for His sharp-edged polemic was understandable PMW that encompasses both the inner (“heart,” and perhaps necessary at the time, in view of the “root”) and the outer (“walk,” “fruit”) perspectives. church’s abdication of its pastoral responsibilities. The data for both is replete in Scripture, and any However, if he agreed at all with the essentially biblical counseling worthy of the name must ad- positive Reformed view of science and culture, it dress both. We want to understand what you are was not well-expressed in his writings. As David doing and why you are doing it—and especially Powlison stated, “The relationship of presupposi- which God (or gods) you are serving. tionally consistent Christianity to secular culture is Meanwhile, during all this ferment at CCEF, not simply one of rejection.”12 It would take a great outside its ivy-covered walls a reinvigorated in- mind like Powlison’s to expand the horizons of tegrationist movement grew. It attacked Adams’s PMW and pay attention to the nuances and com- “nouthetic counseling”16 as little more than a poor plexities of the field. One important implication man’s cognitive-behavioral therapy, sprinkled with of that complexity: we must admit the advantage holy water, but without the academic rigor of solid of specialized training, sometimes in quite narrow research and the professionalism of mental health sub-areas of PMW and related fields.13 care experts. Some regarded him as a “crypto- The most significant area of tension within disciple”17 of his secular mentor, O. Hobart Mow- the movement arose from the growing interest in rer. It’s hard to imagine a more devastating critique the role of motivation in human problems and of Adams and his work. counseling.14John Bettler, Adams’s protégé and Adams paid scant attention to those critics, the second director of CCEF, led the way, and but he most certainly cared about the direction Powlison’s penetrating writings grounded our of CCEF and respected those who served there. understanding of the inner life upon sound bibli- He feared that all this talk about “heart” issues cal exposition. Their work was needed. Adams had would lead to morbid navel-gazing—or worse, emphasized the replacement principle—putting intense witch hunts by counselors desperately off the works of the “old man” and putting on the trying to expose all those hellish motives that must “new man” in concrete and measurable ways.15 be lurking under even the most godly-looking behavior. “Don’t you know, ‘The heart is deceitful 12 Powlison, The Biblical Counseling Movement, 255. 13 Adams's contention that counseling is the responsibility of elders is based on the premise that it is Word ministry for the con- 16 Adams chose this term from the Greek word and its cognates, version of sinners and sanctification of the church. Yet even if we meaning “change through confrontation out of concern,” from grant that narrow definition, we should not exclude other gifted Ready to Restore: The Layman’s Guide to Christian Counseling and trained counselors, both men and women, from serving with (Phillipsburg, NJ: Presbyterian and Reformed, 1981), 9, also their gifts. This takes us into ecclesiology and church polity, well cited by Fraser. The clear implication of this definition: biblical beyond the scope of this review. counseling in the narrow sense can only be given to believers, 14 Some of this tension could be felt between CCEF and the since its goal is sanctification. I disagree with Adams at this point

National Association of Nouthetic Counselors (NANC). NANC on the grounds of common grace, by which we certainly may Reading Servant more recently changed its name to The Association of Certified offer a “cup of cold water in Jesus’s name” and give practical Biblical Counselors, and the former tensions appear absent. biblical counsel to anyone. “If you conduct your marriage in this 15 Adams gives an example, which I’ve repeated many times way, you will have a great marriage. It won’t save you, but you’ll since: if a kleptomaniac stops stealing but is still not working and have a great marriage.” giving, he has not really changed (Eph. 4:28).He is just an “off- 17 Fraser’s apt description of their charge, 51. Mowrer was a duty thief.” psychologist with whom Adams briefly studied. 149 150

Ordained Servant $ Volume 25 2016 renewal. andmind two-sidedness ofbiblicalrepentance work becauseitisbiblical.Ithastheconcrete But “trusttheLord without everrepentingindepthofthosedesires. trust theLordtogivethemtheir rulingdesires, into thestewofaperson’s life.Counseleesineffect fectual becauseitistossedlikesomeseason-all a commonEvangelicalcatchphrase. Making asimilar point, Powlison commentsabout of ‘sinfulimagination’oridolmanufacturing.” sires. Manisaworshipper;allproblemsgrow out behavior butatunderlyingrootmotivesandde lookednotjustat thy Kellerputit,“ThePuritans much aboutthe“affectionsofheart.” AsTimo JonathanEdwards.Theycared American Puritan, Brookes, JohnBunyan,Flavel,andthelate suchasRichardBaxter, Puritans—men emphasis onmotivationfindsdeeprootsintheold Puritans OldandNew mountain. but inthiscasewereally have different emphasesandplentyofblindspots, bytheir opponents.Nodoubtwe system taught simply unfairandfailtodojusticethewhole mine, isthatextremecriticisms frombothsidesare obsession withtheinnerlife.Fraser’s view, and sanctification wouldbeundermined byapietistic that strongandclearput-off/put-ondynamic of of thefleshsoyoucan above allthings.’ We needtoexposethehypocrisy text, 20 extensively fromthis article. ing,” 19 Baxter’s approachtoredemptionandrestoration. sion ofJ.I.Packer, whose1954doctoraldissertation wasabout 18 New LifePresbyterianChurchinJenkintown, C. John(“Jack”)Millerfoundedandpastored significant figure Fraserneglectedtomention. Powlison, Timothy J. Keller, “Puritan Resources forBiblicalCounsel Timothy J. Keller,“Puritan Fraser did much research onBaxter’s workunderthesupervi 246. Journal ofPastoral Practice To tohighlighta conclude,itisimportant Usually “trustintheLord”isvagueandinef Fraser’s lastchapterrecognizes thatCCEF’s 20 Biblical Counseling Movement:HistoryandCon instead of really are 9, no.3(1988).Fraser quotes climbingthesame repent.” Asaresult, trustingin…”does 18 Thomas 19 -

- - - - - externalism and never hesitated topreachthegos externalism andneverhesitated “faith workingbylove.” ing oftheHolySpirit.TheChristianlifeisalways and adoption, daily returning toourfoundationinjustification fromheart-levelidols, ing meansdailyrepentance Jonathan Edwards.Gospel-centeredChristianliv Light sideoftheGreatAwakening, particularly MillercloselyidentifiedwiththeNew Puritans, unlike Adams,whowasnotenthralledwiththe at WTS—atthesametimeasJayAdams! to thisday. ment withafar-reachinglegacythatremains Pennsylvania, loved theintroduction toLuther’s onGalatians. commentary on.Miller a doctrinalappendage buttheverygroundwestand our federalunion withChrist,andjustification/adoption notas union comestogetherwithapersonalgraspof Of course,vital church toreclaimasanoverwhelming andexperiential mindset. union withChrist,whichMillerwantedthe doctrine ofvital with Christ.Thisisnocharismaticinnovation, butsimplythe 25 Harvest Mission). organized byhisson,Paul, andstillusedbySerge(neeWorld seminary studentsmeeting inhisgarage,waspackagedandwell 24 church. men ofGod,sovastlydifferent yetsoinfluential intheworldwide sor. Whatanhonoritwas tositundertheteachingofthesethree 23 Presbyterian ChurchinEscondido, CA. ate pastor,becametheelderinchargeofworshipatNewLife Westminster Seminary inCalifornia, Frame, whowastheassoci frame-poythress.org/about/john-frame-full-bio/ ).Aftermovingto ists inthechurch”(“BackgroundstomyThought”athttp:// me wastomakewillingendurethescornoftraditional cheek, hewrites,“IsupposethatJack’s greatestinfluenceon and claimsthatMillerinfluencedhimprofoundly. Tongue in atWTSPhiladelphiauntil1982, theologian alivetoday)taught Church network.Frame (whoIregardasthefinestsystematic WTS andhismovetoNYCplanttheRedeemerPresbyterian week-long ministry ledbyMiller. ThisisbeforeKeller’s stintat have vividmemoriesofvisitinghisfirstchurchinVirginia fora Miller asamajorinfluenceuponthem.Regarding Keller,I 22 sions ofthisonecongregationonthreecontinents. Mission™ (now Serge™)tracesitsorigins totheshort-termmis circles. Hewaspastortherefrom1974to1990.World Harvest ing networkwithanimpactfarbeyondconfessionalPresbyterian atWTSandthenburgeonedintoathriv lism classMillertaught 21 his recentconversion.Thatraisedsomeeyebrows. seminary studentwasknown topubliclydeclare pel eventoprofessingChristians.Morethanone

Gal. 5:6.On-going faithisthe“man-ward”sideofourunion His “Sonship”discipleship programbeganwithahandfulof Edmund P. Clowney wasthethirdpracticaltheologyprofes Timothy KellerandJohnFrame bothacknowledge Jack An OPC(now PCA)churchplantthat beganwithanevange 22 He also taught practicaltheology Healsotaught 21 24 andspearheadedarevivalmove dailytrustinginafreshempower 25 Millerhadalow viewof 23 But ------It also led to suspicion, even opposition from some quarters, including from Adams. Meanwhile, both Sexuality These Days Powlison and Edward Welch served as elders at Originally published electronically in Ordained Servant New Life—while they evolved the new CCEF, August-September 20161 and PMW, in a distinctly Puritan direction. by Stephen J. Tracey Conclusion Today’s CCEF affirms the strengths of Adams’s The Gospel and Sexual Orientation: A Testimony work while balancing and correcting its deficien- of the Reformed Presbyterian Church of North cies—and avoiding those pitfalls he feared. A America, edited by Michael LeFebvre. Pittsburgh: steady stream of outstanding counselors, pastors, Crown and Covenant and the Synod of the Re- authors, and professionals from a wide-range of formed Presbyterian Church of North America, fields are developing a robust PMW with a level 2012, 67 pages, $6.00, paper. of excellence and practicality never seen before.26 Powlison still serves as the movement’s premier Openness Unhindered: Further Thoughts of an theologian and editor of the Journal of Biblical Unlikely Convert on Sexual Identity and Union Counseling. In the end, we have to be impressed with Christ, by Rosaria Champagne Butterfield. not only with the women and men behind this Pittsburgh: Crown and Covenant, 2015, 206 pages, true revival of biblical counseling over several $7.00, paper. (Also available in Kindle.) decades, but with the Lord of the church who con- tinually drives us all back to his Word and opens e use the word “sex” in two ways. The first, the eyes of our hearts (Eph. 1:18).We always build Wand usual, meaning refers to sexual activ- on the work of those who went before us, others ity. We also use the word to refer to gender: “the taught by God. We can thank Cameron Fraser male sex” and “the female sex.” Many Christians for his fine research, thoroughly yet succinctly are still bewildered over the recent decision of the presented. May it give us a long view of the Holy Supreme Court regarding same-sex marriage and Spirit’s work of illuminating the Word of God to in response are trying to defend the fundamental the people of God over the course of many human principles of marriage in terms of one man and lifetimes. one woman. Meanwhile, social discourse has moved further along the LGBT alphabet, seeking Andrew H. Selle is a minister in the Orthodox Pres- to abolish any male/female distinction, and argu- byterian Church serving as a biblical counselor and ing for gender fluidity. The fundamental distinc- conciliator and is also a teacher at Covenant OPC, tion of male and female has come under attack; Barre, Vermont. the debate has shifted to sex in terms of gender and the abolition of the dimorphic order. While Christians are still thinking about how to respond to the question of homosexual marriage, society is struggling to understand issues of transgender, or gender fluidity.

Sex as Sexual Activity Reading Servant A few years ago I had the privilege of being involved in campus outreach to Bowdoin College, 26 Among many others, besides David Powlison and Edward Welch, we could include Paul Tripp, Tim Lane, Diane Lang- berg, and Wayne Mack. 1 http://www.opc.org/os.html?article_id=569&issue_id=117. 151 152

Ordained Servant $ Volume 25 2016 Sex hasbecomeacomplexdarkness.Hereiswhat misshapen, misdirected, andharmedbyothers. they havebeenviolated.Their sexuality hasbeen fact thatformanypeoplesexiscontaminated; our culture.Thepower ofthatwordreflectsthe to abuse.Theword“abuse”isapowerful wordin be aboutfreedom,butitcanveryquickly descend objects. Ironically sexwithoutrulesmayappearto pleases me.Thisviewofsextreatsotherpeopleas what Ilike.Lifeisallaboutme,want, goes. Itismybody, andI’lldowhatIwant—I’ll any rulesaboutreasonsyouhavesex.Anything or withwhomyouhavesex.Therearenoteven have sex,whyyouwhere are norules.Thererulesaboutwhenyou what reasonsweshouldhaveit.” book aboutwhen,why, where,withwhoandfor those whohavedecided thatsexcomeswitharule whenImakethisclaim,especially from stares then says,“Ioftenreceive strange,andsurprised we thereforeapproachsexindifferent ways.She do thedeed headline: “Let’s sex,baby:Top talk 10reasons to the newspaper,oneisgreetedwithfollowing growth inmembership.” However, afewpagesinto but alsothatthegroupis“experiencing amarked “exceptionally activeoncampusthissemester,” ship chronicling theworkof Weekly.” OnFebruary19, 2010,anarticleappeared Nation’s OldestContinuously PublishedCollege things, oneofwhichistheBowdoin Orient,“The Brunswick, Maine.Thecollegeisproudofmany 7. the Deed,” 2 David Powlison says:

Natalia Richey,Natalia “Let , stating notonlythatthefellowship hasbeen , stating And thereyouhaveit,sexthesedays—there Richey’s viewisthatsincewearealldifferent, hands ofothers.Whenyou’ve beentreated by sufferingsatthe that sexbecomesstained and abandonmentareamong themanyways betrayal, duction, bullying,predation,attack, Pawing,Sex canbecomeverydistasteful. se The BowdoinOrient ,” ,” by Natalia Richey,by Natalia Columnist ’s Talk Sex,Baby:Top 10Reasons toDo Bowdoin ChristianFellow 139,no.16(February 19,2010): 2 . - - benderfluidityconferenceagainstgodsdesignbible159679/. christianpost.com/news/princetontheologicalseminarysgender Former Graduate,” ‘Gender Bender’ConferenceGoesagainst God’s DesignSays 4 John PiperandJustin Taylor (Wheaton:Crossway, 2005),71. to theSexuallyBroken,” 3 self-determination: He thengaveseveralexamplesofrecentsexual Individuals createtheir own sexualself-definition. ity claimsthattherearenogivensexualidentities.” said, “ThenewWestern progressiveviewofsexual entitled identity ismyown choice. Inarecentblogpost understanding.” gender identitiesinaccordancewiththeir self- ries—male andfemale—andsomeareforgingnew people. Theyarequestioning thegender bina a topicofgreatinteresttoday, especially for young ers, Jacqueline Lapsley, said,“Genderidentityis the normsofmaleandfemale.Oneorganiz people are“forgingnewgenderidentities,” outside ity” toexploresocalled“genderfluidity” andhow “Gender Benders:TheologyandGenderFluid Seminary recentlyhostedaconferenceentitled sexuality, thatofidentity?PrincetonTheological Sex asGenderandIdentity Michael Gryboski,“PrincetonTheological Seminary’s David Powlison, “MakingAllThingsNew:RestoringPureJoy delightful convergenceofdutyanddesire. an unpleasantduty, anecessaryevil,notthe dangerous. Eveninmarriage,itcanbecome Sex becomesintrinsicallydirty, shameful, the victimself-labeledas“damagedgoods.” mistrust. Theexperienceofviolationcanleave trusting friendshipcanbecomeaprisonof infiltrate a different poison. Thearenafor poison intosex,thennightmarish memories bringone ing memories.Ifimmoralfantasies always lust;sometimesitisfear,pain,haunt produce tensetorment.Sexualdarknessisnot like anobject,themerethoughtofactcan A 60-somethingBruceJenner,oneofthe And thereyouhaveit,sexthesedays—gender What abouttheotherideaofsexand Your Soulfor—APronoun? Christian Post 4 SexandtheSupremacyofChrist, 22(March2016), http://www. Dr. Peter Jones ed. - 3 - - - - - world’s greatest male athletes, has fashioned church court, not dry as dust and weighed down himself as a 30-something female pin-up who in church-speak, but scriptural and full of pastoral recently won the ESPN Arthur Ashe athletic wisdom. On the other hand is the personal report award for courage; In Toronto, a 6’ 2”, 46-year- of one who is a member of the Reformed Presbyte- old father has convinced himself that he is a rian Church of North America, and that personal 6-year-old girl, with the blessing of the Metro- account not only oozes humanity, but the gospel politan Christian Church; At a 2016 United comes welling up into that messy kitchen-table, Methodist forum for their VBS programs, the backyard, yearning-for-community humanity. Both Reconciling Ministries Network demanded books are a must-read for officers in the Orthodox workers to “drop the gender binary” by avoid- Presbyterian Church. ing such offensive language as “boys and girls.” In the UK the Office of the Children’s Com- The Gospel and Sexual Orientation missioner for England for school-children The Gospel and Sexual Orientation begins between 13 and 18 asked students to complete with an excellent introduction to the issues fac- a questionnaire choosing from 22 “gender ing the church from the proponents of the new types,” included (sic) “gender non-conform- perspective on same-sex issues. These proponents 5 ing,” “tri-gender” and “gender fluid.” argue that “same-sex desires are … not a matter of Crown and Covenant Publications has moral choices, but are a natural disposition—a le- produced two very helpful books that speak to gitimate sexual identity” (6). In a careful discussion this issue of sexuality. While they cover the same of issues of biology (are there physiological causes ground, often making the same points, they do so for same-sex desires?), the report notes that “even in very different ways. The Gospel and Sexual Ori- if it were to be demonstrated beyond reasonable entation: A Testimony of the Reformed Presbyterian doubt that some people possess a same-sex orien- Church of North America, edited by Michael LeFe- tation through biological or sociological factors bvre, is a small book based on a report to the synod outside their own control, this would not indicate of the Reformed Presbyterian Church of North that homosexuality is part of God’s intended order” America, and it retains some of its church-report (20). Sexual identity is included in the “all parts shape. Yet this in no way detracts from the helpful- and faculties of soul and body,” WCF 6.2–3, disor- ness of the book. It contains helpful insights and dered by original sin. guidance to the pastoral care of those struggling The next section summarizes questions of with questions of sexual identity. It is not merely a personality traits and the multiplication of gender clerical report; it is a pastoral report. categories. While many Christians are bewildered Openness Unhindered: Further Thoughts of by the discussion on who may use which restrooms an Unlikely Convert on Sexual Identity and Union or locker rooms in public schools, we must be on with Christ, by Rosaria Champagne Butterfield, is our guard that we do not overreact. The report more of a personal confessional-reflecting kind of states, “The Church needs to be aware of these book, continuing on from her previous book, The trends in our society,” and then adds: Secret Thoughts of an Unlikely Convert. In many It becomes increasingly important that the ways, reading the two reviewed books together church be careful not to fall into the trap of was just as important to my thinking as reading treating “sensitive men” as less masculine or them separately. On the one hand is a report of a “strong women” as not feminine and thereby Reading Servant contributing to a sense of gender confusion 5 Peter Jones, “Your Soul For—A Pronoun?” truthXchange, and the resulting burden of individuals being posted on Feb 23, 2016, https://truthxchange.com/ar- given one of society’s new gender identities. ticles/2016/02/23/your-soul-for-a-pronoun/ (accessed April 4, 2016). (27) 153 154

Ordained Servant $ Volume 25 2016 of that.Yet thereisaglorioustruthhere:God’s and surelyRosariaButterfieldhasfacedhershare Such gospelopennessisusuallymetwithhostility, Christ with allopenness,unhindered”( of Godandteachingconcerning theLord Jesus where Paul, inRome,was“preachingthekingdom Openness Unhindered artfully. Thisisclearevenfromthechoice oftitle. and timely, itiswellwritten:theauthoruseswords most beautifulbook.Notonlyisitwellresearched, Openness Unhindered tion andgospelwitness. helped thechurchinworkofmutual edifica America hasdoneusagreatserviceandgreatly tions. general, yetappliedtoissuesofsame-sextempta with same-sextendencies” (58).Theguidelinesare our ministry asChrist’s church tomenandwomen pastoral guidelinesisforthesakeof“improving disciple Christ’s flock.Thedesireingivingsome need toevangelizeunbelieversandthe is averyhelpfulbalancebetweenrecognizing the struggle experiencedbyrealpeople”(57).There itisa sexuality isnotjustanissuetounderstand, sexual Practice:Texts andHermeneutics and RobertA.J.Gagnon, Bahnsen, ments, leaning heavilyontheworkofGregL. report movestoscripturalandconfessionalstate explain theconfusionevidentinourculture, Abingdon, 2001). and HomosexualPractice: Texts andHermeneutics (Grand Rapids:Baker, 1978);RobertA.J.Gagnon, 6 Butterfield says: God, itshallbeunhindered.Concerning thetitle, openly,gospel shouldbestated and,ifitpleases Greg L.Bahnsen, Rosaria ChampagneButterfield’s bookisa The ReformedPresbyterianChurchofNorth that“homo The finalsectionhelpfullystates From theseintroductorypoints, helping to dered’ astidings that,intheir biblicalcontext, ‘openness,unhin I havecometounderstand Homosexuality: ABiblicalPerspective Homosexuality: ABiblicalPerspective comesfromActs28:31, The BibleandHomo (Nashville: . nasb 6 The Bible ). - , - - - - - ture butmisapplying itbybelievingthestruggleis clude: 1.rejectingScripture;2.acceptingScrip through whichpeopleviewsexuality. Theyin 2016): 5. Which People ViewSexuality,” 7 no one’stion ofsexualorientation, sexualpractice “Prior tothenineteenth-century categoryinven or framedbyoursexualdesires” (97).Oragain, humanity wasborn—theideathatweare with thisgrammaticalmove,anewconceptof moved fromverb(practice)tonoun(people),and bearers ofaholyGod”(95).Oragain,“Sexuality cosmology ofpersonhoodthatundervaluesimage carrieswithita “The categoryofsexualorientation anddraws“sexual orientation” thisconclusion, she discusses theoriginandpower oftheidea of self,theworld,andGod.Inalaterchapter anything otherthanChristleadstoablurredview Here sheskillfullyshows thatseekingidentityin Butterfield goesstraighttotheissueofidentity. may validateandexplainthehumancondition. but bytheprinciple thatone’s own lifeexperience now frametheir lifenotbytheWord ofGodalone, sola Scriptura The thirdlensexposesthedangersofabandoning insensitive tothestrugglesofsame-sextemptation. The secondlensexposeshow Christiansareoften rizons reprinted intheMarch2016edition of culture inwhichwelive.Thispartofherbookwas ing itwiththe“morallogic”ofexperienceor the sin;or3.acceptingScripture,butsupplement Rosaria Champagne Butterfield,“ThreeLensesthrough Butterfield beginsbysuggestingthreelenses what tosay. (2) want tohelpbutdon’tknow wheretobeginor for ourchurchesandChristianfriendswho bered usmoretimesthanwecancount,and whose sin(sexualandotherwise)hasclob will serveasabridgetoChristforthoseofus body andthemind. Myprayeristhatthisbook sexual sinandtherenewalthathegivesto outline Christ’s posturefortheforgivenessof After summarizingherconversiontoChrist, . 7 Itisahelpfulwayoffocusingdiscussion. for sola experiencia New Horizons . Manybelievers 37,no.3(March New Ho oriented - - - - -

- or sexual desire prescribed personhood or defined your homosexual desire does not disappear in their personal identity” (97). That is why it is this lifetime, then you are either not a believer vitally important to understand the principles of or not praying hard enough.” Both the use of identity in terms of union with Christ. the term “healing” and the “pray the gay away” Butterfield takes the good and glorious doc- philosophy strike an unbiblical chord to me, trines of the old story and brings them into sharp and I said that to my questioner. (55) focus on the landscape of sexuality. Here is a clear She is right; these are unbiblical chords. statement of sexuality as it relates to the doctrines There are also well-meaning Christians who of original sin, of union with Christ, of sanctifica- love the doctrine of grace, but somehow bypass tion, and of repentance. While her statement of repentance to get to grace. Repentance, I suppose, original sin does not discuss the idea of the impu- sounds too much like law, and not grace. They tation of Adam’s sin, she is very clear on the reason argue that we should certainly admit sin, and then the doctrine is vital: cry for more grace. Butterfield shows that admit- My fear is that the use of the term sexual orien- ting sin and confessing sin is not the same thing. tation when used as a morally neutral starting “Confession of sin is meant to drive us to Christ. point for a conversation about biblical sexual- But Christians who indulge the habit of admitting ity muddies the water about what Original Sin rather than confessing sin over time tend not to see really means. It forgets that Original Sin is their sin as sin at all. It just seems like life” (70). everyone’s preexisting condition. (126) In the middle of a section on sanctification and Community repentance, Butterfield writes, “One reason I am The last chapter of Butterfield’s book expresses writing this book is that I believe we need a more the human yearning for community. The church, stalwart understanding of sin, repentance, and of course, fulfills that, but, as on my grade school sanctification to provide pastoral care to all people reports, there is a could-do-better note. One of struggling with unwanted sexual temptations” (56). the best things about this book is the foundational Her careful statements of sin, repentance, and place given to the ordinary means of grace. One sanctification go a long way in helping the church finishes with a sense that the church of the Lord to speak the gospel with wisdom and gentleness. Jesus is well equipped to speak into the world the Speaking of the benefits of union with Christ, she glorious gospel of Jesus. This is not a hunker-down says, “One more crucial gift that identity in Christ and circle-the-wagons time. This is an age of op- bequeaths is it gives me a way to defend myself portunity, for preaching the kingdom of God and against Satan’s accusations. Union with Christ is teaching concerning the Lord Jesus Christ with all part of the saints’ armor” (40). Here, in the midst openness. Shall it be unhindered? That is in God’s of the struggle with sin, this identity in Christ is hands. the true story, the true experience of every believer. Many well-meaning Christians often forget that Stephen J. Tracey is serving as the pastor of Lakev- sanctification is not an act of God’s free grace, but iew Orthodox Presbyterian Church in Rockport, a work of God’s free grace. The result of forgetting Maine. this distinction is that we foolishly expect people to no longer face temptation. Butterfield observes: Servant Reading Servant Sometimes when I speak to church and col- lege audiences, I am asked if I am healed. Sometimes the person asking the question will say: “God does not make people gay. So if

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Ordained Servant $ Volume 25 2016 we hadsupposed. cost forthesebenefitsisagooddealhigherthan and authorafterpresentsevidencethatthe technology isnow wellbehindus;thejuryisin, competition. The“freepass”phaseofdigital fore donotneedtoopenthefieldostensible andsinfulorder,there of thepresentmortal Messiah, towhomwelookforthetruere-creating benefits havecosts,and/orthatwealreadya detractors thought;wemerelyobservedthatall reservations wereordinarily moremodestthanour dismissed ascurmudgeons, cranks,orboth.Our of uswhoweremorecautionaryordinarily these technologiestoassesstheir influence,those And, untiltherewasenoughexperiencewith radically alterhumanexperienceforthebetter. ostensible groundthatthesetechnologieswould forces routinelyadvocatedtheir purchaseonthe F $19.95, paper. bia, Canada:NewSociety, 2016,xix+242 pages, Mari K.Swingle.GabriolaIsland,BritishColom Behavior, andtheEvolutionofOurSpecies and SocialMediaAreChangingOurBrains, Gaming, i-Minds: HowCellPhones,Computers, by T. DavidGordon October 2016 Originally publishedelectronically in Brain Changer? Harper, 2007). Squid: The StoryandScienceofthe ReadingBrain Age Turkle, Not aGadget:AManifesto Dark Age Jackson, tention andtheFocused Life Brains Nicholas Carr, Don’t Trust AnyoneunderThirty) Age Stupefies Young Americansand Jeopardizes ourFuture(Or, 2 1 http://www.opc.org/os.html?article_id=574&issue_id=118. Mark Bauerlein, (NewYork: Penguin, 2015);MaryanneWolf, largely received a“freepass.” Commercial or adecadetwo,thedigitaltechnologies (NewYork: Norton,2010);Winifred Gallagher, Reclaiming Conversation: TheReclaiming Conversation: Power ofTalk inaDigital Distracted: The ErosionofAttentionandtheComing (NewYork: Prometheus,2008); JaronLanier 1 The Shallows: What theInternetIsDoingto Our The DumbestGeneration:HowtheDigital 2 (NewYork: Knopf,2010);Sherry (NewYork: Penguin, 2009); Maggie (NewYork: Tarcher, 2008); Ordained Servant Proust andthe (New York: , by Rapt: At You Are - - - in theuseofEEG(“electroencephalography”) a “biologicalapproach,” anapproachgrounded neurophysiology. Notethatneurophysiologyis G. Swingle,isconsideredoneofthefounders ineffective drugs.” Dr. Swingle’s father, Dr. Paul pharmaceuticals orotherpotentiallydangerous Neurophysiological treatmentdoesnotinvolve biological approachtohealingandwellness.… follows: “Clinical psychoneurophysiologyisa Clinic website,theydescribetheir discipline as neurology affectshumanbehavior. OntheSwingle is intheneurologyofbrainwaves,andhow such rotherapist, whoseresearchandclinical specialty ond, sherepeatedly distinguishes integrationfrom mersed” indigital technologies(and why).Sec question abouttheextenttowhichweare“im raisesthe not thecompany).First,she constantly by whichDr. Swingleassessesi-tech(theconcept rich bibliographysuppliedin the234endnotes. Those interestedinthescience willappreciate the learned fromtheir researchandclinical practice. what Dr. Swingleandotherneurologists have cluding thefifteenthitself,oniAddiction) contain The fifteenchaptersthatconstitutethebook(in behavior: world ishavingasignificant negativeimpacton persuaded herthatformanyindividuals, thedigital scientist, whoseown practiceandresearchhave not, therefore,amereessayist;sheisbehavioral technology tomeasurebrainwaves.Dr. Swingleis Enter Dr. MariK.Swingle,aCanadian neu Two principles recurinthebookascriteria very young.(xii) emotional andcognitive developmentin the rather frightening connectionswiththwarted tonotesome cal practice,Iamalsostarting compromised workperformance.Inclini disaffected pairbonding, conflict,and marital sexual deviation,insomnia, social isolation, anxiety, depression,sexualdysfunctionand ders. For adults,itishighlycorrelatedwith tion, aswellconductorbehavioraldisor with learning disabilities, emotionaldysregula usage ofdigitalmedia isnow highlyassociated For children,adolescents,andyouth,excessive ------interference: when and how digital technology become, for many, their first life; pornography; becomes integrated into a healthy and produc- digital bullying, etc. But she has discovered that tive life, and/or when and how it interferes with one of the most addictive behaviors surrounds the a healthy and productive life. She likens digital more-neutral-appearing process of digital search- dis-integration (problematic digital experience) to ing: “One hundred percent of my participants re- food disorders. People with food disorders can- ported using the Internet compulsively for search- not simply go “cold turkey” as other addicts can, ing” (199). She likens such searching to gambling, because we have a biological need for sustenance. where part of the attraction is to the unknown, the Likewise, Dr. Swingle argues that the digital world unpredictable. That is, she distinguishes digital is such a large aspect of most professional lives that content from digital process, arguing that the pro- people simply cannot choose to opt out entirely; cess itself is (or should be) the primary concern: they must, rather, learn how to integrate digital Gaming, gambling, stock watching and trad- tech into their lives without permitting digital tech ing, e-mailing and texting, auction shopping, to interfere with their lives. as well as pornography are all addictions that Dr. Swingle intends for the work to be ac- can be driven by both content and process as cessible to non-scientists, to which end she has a supplied by the medium, the Internet. This number of places in the book set aside by different last classification appears to be the classifica- type, and entitled “Scientific Corner.” For those tion of most threat. Technological addiction is less interested, these portions can be skipped. Early all about process, and more and more of us are in the book, however, she has a section entitled succumbing to it. (198, emphasis mine) “Electroencephalography 101,” which is in the text itself, because this brief introduction is necessary If Dr. Swingle is even partly right, much of our for understanding so much of the other material in approach to the digital world has been extremely the book. Even this section is as non-technical as inadequate: educators, parents, clergy, mental possible. health officials, et al., have primarily addressed the Because Dr. Swingle is a clinician, her content of digital technologies (gambling, pornog- research (and her book) are not merely technical; raphy, violence, bullying); we have been much less she is very much concerned about human behav- likely to discuss the process of surfing the web itself, ior, to which end she (refreshingly) permits herself and how such searching alters our brainwaves: to express the occasional value judgment, and she What is evident is there is just something always does so self-consciously, so that the reader bewitching about the buzz, the ring, and now can distinguish those comments that have been the endless possibility for more: instant acces- substantiated empirically from those that have sibility both in content and material, attain- not. This reviewer considers this candor to be an able. Like Pavlov’s dog, we have conditioned asset, not a liability. She candidly acknowledges, ourselves to salivate to the bell; like lab rats, for example, that most clinicians believe that there we push and push on the lever for the food should be no use of digital technologies before pellet of pleasure, of intrigue, of more. What the age of four, whereas she believes that the age we have forgotten to ask is what is happening should extend to six. to our brains in this great experiment of life on The chapter on addiction is one of the more i-tech. (208) fascinating ones, because many of us have ob- Servant Reading Servant served (in ourselves or others) digital behaviors that Dr. Swingle is not a theist, or, apparently, a appear to be analogous to addictive behaviors. Dr. religious person: “Although I am not crazy about Swingle has observed that many studies examined the religious framing of his work, one author, the more obviously dangerous or damaging uses Struthers, has some very powerful points in his of digital technology: “second life” websites that book Wired for Intimacy” (171). Swingle therefore 157 158

Ordained Servant $ Volume 25 2016 and creativedevelopmentintheyearsmostcriti emotional,intellectual,moral, moderation) retard how digital technologies (unlessusedinextreme on is parents.Thebookconcentratessubstantially (and maybemostdisturbed) fromreading nomenclature): (and trytoignoresomeofhernon-Sunday-school call naturaltheology. Considersomeofheradvice therefore consistentwithwhatwewouldordinarily much ofitisremarkablycommon-sensical,and logue, wheresheprovidessomesuccinct advice, ligious peoplewouldaddress;however, inherepi does notaddressoranswereveryquestion thatre repeated isthis maxim:“Nothingwrongwith a healthier”(145). Also waiting untilsix isnotably children, absolutely noneuntiltheageof four; and more thanonehourofscreen timeadayforolder repeats thecounselshegives toherclients:“No to suchvideos?).Severaltimes inthebook,she per hour develop vocabularyactuallylearnedeight words old infantswhowatched“educational”videosto would havethoughtthateight-to-sixteen-month- cal todevelopingahealthyneurology(e.g.,who Perhaps thegroupwhowouldmostbenefit • • • • • • • Play! Playwithyourchildren,part Get backtoyourbedsasopposed In formaleducationensurethatthe Bring backhobbieswhere,bydefinition, Fight likehelltohavesport,music, andart Take backplayanddon’tgetcaughtinthe I donotreplytoworkemailspastaspecific non-tech objectsaroundyou.(211–13) ners, yourfriends,petsandanyall be touchedbypeople,eachother. computers together. Snuggle, touch,and or vestedexternalinterests. troduced becauseofnovelty, convenience, educational purpose,andisnotmerelyin integration oftechnologiesservesatrue being goodorbadatthemisirrelevant! lum. reintroduced inschoolsduringthecurricu ofitall. organization andthecapitalism hour oronweekends. less thaninfantswhowere not exposed i-Minds ------

behavior andexperiencehavenow beensubjected part ofourrecentpast,andhow itaffectshuman ing inthefuture;itisnow partofourpresentand digital worldcannolongerresistscrutinybydwell warnings onthatbasis.Thejuryisnow in;the human nature,andwemadeourpredictions and we did (orsowethought)know somethingabout future. Whilewedid thebiology, notunderstand no scientific proofofthingsthatwillhappeninthe forourclaims,andindeed,therecanbe “proof” dismissed ascranks.Afterall,wehadnoscientific cautions aboutdigitaltechnologywerelargely little, alotwrongwithlot”(144). Pennsylvania. gion andGreekatGroveCityCollege,City, Church inAmericaandservesasprofessorofReli T. DavidGordon unknowing orunsuspectingpublic. forces cannolongerfoist their digitalwaresonan andthecommercialconducted isnow staggering, of empiricalstudythatDr. Swinglehasreadand/or make usfullerorricherhumans.Thesheerweight rapidly oreconomically; buttheydonottendto more technologies enableustoperformsometasks to doso).Aconsensusisemerging:thedigital to rigorousscientific scrutiny(andwillcontinue Twenty yearsago,thoseofuswhoissued is aministerinthePresbyterian - - The Literati Face the liberties with truth” (50). Many years before she was diagnosed with Last Enemy breast cancer, Sontag wrote in the notebooks: “Thinking about my own death the other day, Originally published electronically in Ordained Servant October 20161 as I often do, I made a discovery. I realized that my way of thinking has up to now been both too abstract and too concrete. Too ab- by Gregory E. Reynolds stract: death. Too concrete: me.” (67)

The Violet Hour: Great Writers at the End, by Katie A very talented but self-centered woman, Son- Roiphe. New York: Dial, 2016, 308 pages, $28.00. tag always asserted her presence (68), and had no time for religion. Yet, she was interested in view- hen requesting a review copy of this book ing religion as a tourist at a distance. After visiting Wfrom the publisher, I noticed that I had a Tibetan prayer meeting, she remarked about a mistakenly titled the book The Violent Hour. I monk, “He was very charming, but, my God, what responded: “Sorry for botching the title. When I nonsense!” (73). As she was dying in the hospital, think of death, I think more of violence than vio- her last words to a friend as she grasped her sleeve lets as in Dylan Thomas’s, ‘Do not go gentle into were, “Get me out of here” (75). She could never that good night.’” Indeed, Dylan Thomas is one of accept her death, but death accepted her. She died the six great writers whose final days are examined at age seventy-one, three days after Christmas in by Katie Roiphe in this book. Though she writes 2004. from a secular perspective, Roiphe’s account of Sigmund Freud, the creator of psychoanalysis, death is poignant and reflects her own profound whose work and writings have had a major influ- encounter with her own potential death at age ence on Western thought and popular culture, was twelve. an advocate of a stoic approach to death, facing The Puritan imperative, based on an accurate “the hard facts of mortality” (83). “After all, we interpretation of Scripture, was that the Chris- know that death belongs to life, that it is unavoid- tian life should be lived in preparation for death. able and comes when it wants.” It is something to What we discover in this book is that, Christian or be mastered by reason (84). Here Roiphe mocks non-Christian, death is always in view; it hovers this attitude, “As if one is supposed to be only a over human consciousness like black flies in New little bit attached to life” (85). For Freud control England May. was everything. Even in the face of being obsessed In reviewing The Violet Hour, I will follow with the idea that he was dying, he refused to give Roiphe’s order in discussing each of the six writers, up smoking twenty cigars a day, against his doc- but with an emphasis on John Updike and Dylan tor’s advice (92). He was diagnosed with mouth Thomas, the two with whom I am most familiar. cancer in 1923 at age sixty-seven. Here is the irony Roiphe is a master of identifying the Achilles of irrationality of the supreme rationalist. Roiphe heel of each dying writer. She reports their talents, notes that he even called his smoking his sin, “an hopes and fears, virtues, vices, and foibles accurate- interesting word choice for a man of science” (95). ly. For example, Susan Sontag, filmmaker, teacher, Freud’s focus on rational assessment and com- political activist, and author of On Photography plete control was so all-consuming that it encom- Servant Reading Servant (1977) and Against Interpretation (1966), among passed his mode of dying (101). He refused pain- many others, “was a person who took creative killers. His neurotic fear of death succumbed to resignation in the face of his “inescapable anger” over his own demise (105). His youngest child, 1 http://www.opc.org/os.html?article_id=575&issue_id=118. Anna, who was present at his death, poignantly 159 160

Ordained Servant $ Volume 25 2016 written byapoet.ButUpdike isanexception,as materialistic society.” of materialismandtheonlypossiblereligionina of thetwentiethcentury.… Sexisthemysticism observed, “Sexistheersatzorsubstitutereligion defeat deathwithsex”(297).MalcolmMuggeridge “Ihaveasoftspotforthosewhotry to immortality: sympathizes withUpdike’s linkageofadulterywith both impulseandconclusiontobesin.Roiphe we cannotembracetheconclusionsinceknow dike; theimpulse, andwhilewemayunderstand poem: “good host,” butresentedit,ashereflectedinthis Updike feltcompelledbycustomtobea Hospital, writerJohnUpdike.important and evenwrotepoemsaboutthatendwasthe she nottrustedhercrucified andresurrectedLord. but thatwouldhavebeensmallconsolationhad (110). Mymotherwasalsoherselfrighttotheend, my father,whowashimselftothelastminute” for whichonelovesthem,Iwassparedthatwith see thepeoplenearesttooneloseveryqualities observed, “Ibelievethereisnothingworsethanto malcolm-muggeridge-on-sex-and-materialism. July 9,2016, 3 the twolines,underlined,thatRoiphe edited outwithanellipsis. Other Poems 2 Roiphe accuratelyreports:

Malcolm Muggeridge,quoted inDoverBeachblog,accessed John Updike, 11/23–27/08,” from“Hospital in Ordinarily thebestpoemsarenotlast Sex wasakindofredemptiveactivityforUp says yes;within,Ilamelydrown. (116) can bereboughtonDVD? as inamotionpicture,onceseen, that nothingends,notyouthnorage that bindsusalltogetherinblindfaith Must Idothis,upholdthesocial lie On hisdeathbedatMassachusettsGeneral Another personwhowascogenttotheend the powers of observation,thesheergiftwith Yet inhisnewpoems,thewilyinventiveness, strength, https://lifeondoverbeach.wordpress.com/2012/04/14/ (New York: AlfredA.Knopf,2009), 23.Ihaveadded 3 Mytongue Endpoint and 2 - level ofpain”(124).Thushisdeathbedreading whole other,physicallyandemotionallytrickier of death,andthedwindlingself,involveda turned into“thehoneyofwords,…theapproach negatives ofloss,fear,andguilt,whichUpdike had could notbeovercomewithsex.Unlikelife’s sions, orwhathecalled“graysensation”(121) his faithcoexistedwith jottings ontheprogram(138).Roiphe opinesthat “plotted could believeinGod”(138).Updike actually how anyonesointelligent couldn’t “understand her own inthesummer(131).HissonMichael Emmanuel Church,whereMarthaattendedon asked MarthatodrivehimSmith’s Point tosee Christmas” (126). Martha [Updike’s secondwife]hadgivenhimfor ing, BarackObama’s observes, “Therewasalsoabookhenotread included On hisdeathbed,however, morbidapprehen his dying.(119) he wasyoung,butnow hehadafreshsubject: display. Hehadbeenwritingaboutdeathsince sharpest criticsfoundastonishing, areallon words thatbothhiswarmestadmirers and and givehimcommunion. (139) tohim house twoorthreetimesaweek totalk to church,theEpiscopalpriest cametohis Beverly Farms.… Whenhewastoosick togo St. John’s, minutes away fromtheir homein services regularlyatanEpiscopal church, asleep. InlateryearsheandMarthaattended the childrenintheir roomsbeforethey fell church pews.HesaidtheLord’s Prayerwith church, therituals,Sundaymornings, the ofthe Updike loved“theconcretestuff” together. (138) heaven, hislovewithrapture;it’s alljumbled affairs aretingedwithguilt,hissexscenes a kindofrapturousmergingthetwo.His a veryAmericansearchforself-fulfillment, During themonthsbeforehedied, Updike Couples The BookofCommonPrayer almostentirelyinachurch”from The AudacityofHope . Roiphe , which - - After Updike married Martha, he shifted from be read at his funeral. While the boy in the story “the flashy distractions of adultery to mortality” gazed at the dead pigeons’ feathers, (141). His writing continued “not submitting grate- he was robed in this certainty: that the God fully to that eternal sleep” (148). So his last poetry who had lavished such craft upon these was a way of “writing his way out of death”— worthless birds would not destroy His whole End point, I thought, would end a chapter in Creation by refusing to let David live forever. a book beyond imaging, that got reset (158) in crisp exotic type a future I Of the six writers’ deaths reported and re- —a miracle!—could read. (149) flected upon by Roiphe, Updike’s is the only one —and reflecting with a kind of desperate resigna- with a ray of light. While finally Updike seemed to tion: have breathed his last breath in gospel hope, the remaining three writers seemed to have plunged God save us from ever ending, though billions into everlasting darkness. have. The initial fame of the Welsh poet Dylan The world is blanketed by foregone deaths, Thomas revealed an early focus on death. Roiphe small beads of ego, bright with appetite. (150) reports, “Dylan Thomas had burst into public at I partly disagree with Roiphe’s assessment that nineteen with his first lush poems, many of which, “the late poems breathe calm,” as this poem, while like ‘And Death Shall Have No Dominion,’ were more resigned, still hates letting go: preoccupied with death” (162). Robert Lowell noted the looming disaster in Thomas’s life. Be- With what stoic delicacy does sides his enormous talent, Virginia creeper let go: the feeblest tug brings down he was also, and perhaps this was more a sheaf of leaves kite-high, important to some of his admirers, doomed, as if to say, To live is good damned, whatever you will, undeniably suf- but not to live—to be pulled down fering and living in the extremest reached of with scarce a ripping sound, experience.… Here, at last, was a poet in the still flourishing, still grand, romantic style, a wild inspired spirit not stretching toward the sun— built for comfortable ways. (163) is good also, all photosynthesis As was the case for Updike, sex played a cen- abandoned, quite quits. (151) tral role in Thomas’s life. Unlike Updike, there was But on the night before he died, Updike asked no obvious redemptive thread running through his Martha if she was ready for the leap. Instead, she life and work. countered with her own question, “Are you?” Women adored him. As the gimlet-eyed “Yes!” he responded with a loudness that surprised Hardwick observed, “So powerful and beguil- her. “I am too,” she said. “And so is God.” ing was his image—the image of the self- When Updike’s Episcopal minister arrived at destroying, dying young poet of genius—that the hospice, Updike’s children “recited the Lord’s he aroused the most sacrificial longings in Prayer with him, as they had in their rooms as women.” (170) children” (156). The following day, just before Servant Reading Servant Updike breathed his last, Martha read from The Also, unlike Updike, Thomas thought about his Book of Common Prayer. “An ending so completely own death constantly. He described the poem he in the penumbra of his oeuvre that one can only had written on his birthday, “Poem on His Birth- think: How would Updike write it?” (158). He had day,” “Why should he praise God and the beauty requested that a passage from “Pigeon Feathers” of the world, as he moves to horrible death?” (172). 161 162

Ordained Servant $ Volume 25 2016 been publishedayearearlier,“DoNotGoGentle last triptoNewYork in1953thatapoemhad ing throughhislastyears”(181).Itwasduring muse wasdeparting.“Onecancharthisself-loath the Romanticera. soil ofdissolute lifeisadangerousmythinitiated in idea thatcreativegenius must becultivated inthe his discipline inanotherwisedisciplined life.The tragedy isthatThomaswasneverabletoembed I havelearnedfrompoetslikeDonaldHall.The This isthenecessarydiscipline ofallgreat poets,as the pressuretocreatenewpoems. in performancebecausereading hisown amplified in chaos.Hepreferredreading otherpoetsaloud his manic creativity, whichlefttherestofhislife (176). it broughthim,andlatertheexcusesprovided” theattention the theaterofsickness,staginess, liked curious enjoymentofillness.“Hecertainly His morbidobsessionwithdeathalsoexhibiteda result inhisdeath afewdayslateronNovember 9, with death. probably reflectsthewaythat shewishestodeal to death”(182–83)isconsiderably offthemark.It …alovesong that itis“apoemaboutacceptance presage ofhisown demise. Roiphe’s interpretation was alamentoverhisfather’s death,butreallya poem, “Rage,rageagainstthedyingoflight,” fulfilled. Thealternatingrefraininthesixstanza into ThatGoodNight,” becameaprophecy Late inhislifeThomasfeltthatpoetic (181) shed atLaugharnewereagreatsalvetohim. Those raremomentsofconcentrationinhis felt peaceandpurposewhenhewaswriting. a singleword,phrase,isundeniable. Healso poems, thehugeamountoftimeandefforton those drafts,thesheerlaborinvolvedinhis one looksatthescrawlings andscratchingsof fanatical. Hewrotedraftafterdraft;when company, whenThomaswaswriting,he in spiteofhisnearlyinsatiableneedfor But inspiteofhourswiledaway inthepub, Thomas’s drunkennesswasawayofescaping Just priortogoing intoacoma, whichwould - alluring beautyofhismorbidmusings: life. Thefinallinesof“Fern Hill”demonstratethe of hismortality, thiswasthehopelessthemeofhis death inme”(191).Far morethanarecognition buddy recalledhearingfromThomas,“I’vegot “Fern Hill”expressedthesentimentadrinking deserve mywantingtodie” (184). little bugger,hedoesn’tdeservethis.Doesn’t he lamentedoverhisyoungestson,Colm,“Poor Pop! Or,There Must BeMoretoLife death ofhisdog Jennie suffuses always feelingsurroundedby ahostileworld.The of whatmakesmyworkgood” (219).Sendakwas ted tobeing crazybecause“that’s theveryessence offdeath.Headmit obsession withworkstaved he responded,“Istillhavetodie” (217).Sohis obsession. Whenaskedhow itfelttobefamous, children’s bookauthor—neverrelievedhimofhis used it”(203).Hisfame—morethanisusualfora with death.Hedrewthroughhisobsessionand and illustrator. “Mauricehadalwaysbeen obsessed Picture BookoftheYear. Sendakwas bothauthor 1964 CaldecottMedalfortheMostDistinguished book of Thomas”(194). awareness ofitskillingthatistheessence constant seductive virilepower ofnature,combinedwitha morbidity mingled withcelebration,thegreat gist” (193). this whatThomaswas?Aself-destroyedescapolo Time heldmegreenanddying means, Oh asIwasyoungandeasyinthemercyofhis Nearly adecadeearlier,hisgorgeouspoem Maurice Sendakisfamousforhischildren’s Roiphe concludes,“Itisthisparadox, Is mydestroyer. Drives mygreenage;thatblaststherootsof The forcethatthroughthegreenfusedrives Roiphe sumsupherassessmentofThomas,“Is Though Isanginmychainslikethesea. Where theWild Things Are trees the flower Higglety Pigglety , winnerofthe (1967). - - The darkness threatened to engulf him, and admitted that once when on a flying exercise as a he tried to draw his way through it.… Along cadet he was low on fuel and lost. “He tried recit- the way, the odd, whimsical story gives voice ing Invictus: ‘I am the master of my fate …’ He to a very high level of bleakness, of nearly giv- didn’t want to pray, but finally said a few prayers” ing up.… Tony Kushner writes of the book’s (273). Out of control, his plane crashed. He ended ending: “ ‘Pop! Stop! Clop! Chop! The End.’ up unharmed, but full of nightmares. Samuel Beckett couldn’t have put it more suc- Black and white photographs of the writing cinctly.” (221, 222, 224) desk—or in Sendak’s case drawing board—of each writer add considerable interest to the text. A Sendak found Laura Ingalls Wilder’s Little Dominique Nabokov photo of each writer would House on the Prairie books reassuring (227). But have been a nice addition. On the last page, what he found most reassuring was knowing that Roiphe shows us her writing environment as well. “people love him best of all” (234). But he hated It made me wonder how she will face her own many things: adults, hospitals, Christmas, and end. She tells us. snow—it showed in his books, as one little girl The reason she calls the last chapter on Salter complained about Outside Over There, “Why did an epilogue is because it contains her own reflec- you write this book? This is the first book I hate.” tions on how she faces death. Remember, she (255). faced death at age twelve. Sendak’s cynicism was tempered by his child- like imagination and the sentimental hope that the When the terror of death blows through you, invisible realm of angels stimulated. Faith for him what do you do?… When Salter’s daughter was a purely psychological reality. died, he recited the only psalm he could mostly remember.… Updike kept The Book Maurice [Sendak] liked the idea of believing, of Common Prayer next to his bed and prayed even though he didn’t believe. He didn’t be- with Martha and the reverend who visited lieve in an afterlife. He didn’t believe in God. him. Even Sontag, a passionate atheist, called When an interviewer asked him, at eighty- Peter Perone to pray with her one morning. three, what came next, he said, “Blank. Blank. (274) Blank.” (259) It turns out that literature is Roiphe’s comfort. Such a sad tale brings new poignancy to Paul’s declaration of the state of the Ephesian Christians To me, religion has never been consoling. I before they believed: “having no hope and without can’t get anything out of even the cadences of God in the world” (Eph. 2:12). it. It feels like a foreign language. I sometimes James Salter is the only subject of the book of find the reassurance I imagine other people whom I had never heard. He is an American nov- getting from religion in passages of novels, in elist and short story writer. Roiphe is surprised at poems. (274) Salter’s claim that at eighty-nine he does not think Roiphe latches onto Yeats’s “Sailing to Byz- about death, despite the fact that his fiction is antium,” which promises “an eternal world of art” obsessed with transience. “Everything he writes is (275–76). She tries to tell herself that these death elegy, a paean to a moment as it is in the process of stories are okay: being lost. Dusk is his language” (263–64). A West

Point graduate and World War II veteran, “he took They are not really okay, because in each case Reading Servant a masculine, romantic view of death” (265). Salter someone dies, and there may, in fact, be no followed Updike’s example of writing until he died, less-okay thing than that. But it’s okay for this “He wrote through anything” (269). reason: If you have to let go, you can. You But Roiphe discovers chinks in the armor. He can find or manufacture a way to.… The fear

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Ordained Servant $ Volume 25 2016 New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds us hopetheywillask. will bequenched andtheir hopewellfounded. Let believe Christianity istrueandtrustit,their fears We must seekopportunities totellthemthatifthey despise religion:theyhateit,andfearitistrue.” reminds meofBlaisePascal’s sageaphorism,“Men of theworld’s tragicemptinessanddesperation.It officers asitbringsusfacetowiththereality comfort, indeed.Thisbookisvaluabletochurch “We makeourown comfort”(285,287).Cold Servant (1 Pet. 3:15–16) good behaviorinChristmaybeputtoshame. when youareslandered,thosewhorevileyour and respect,havingagoodconscience, sothat, hope thatisinyou;yetdoitwithgentleness to anyonewhoasksyouforareasonthe holy, alwaysbeing preparedtomakeadefense But inyourheartsregardChristtheLordas In theendRoiphe agreeswithSalter’s proverb, run headlongtoward it.(283) refuse painkillers.You rageagainstdeath.You You asmanypainkillersyoucan.You take You pray. You don’tpray. You read.You work. control. You surrender. You deny. You accept. You don’tresist.You exerttheconsummate book: You work.You don’twork.You resist. Here’s whatIlearnedfromthedeathsinthis Her tragicconclusion: returns, oritnevergoesaway. (277–78) . servesasthepastorofAmo Ordained - I 201 pages,$24.99. Larry AlexTaunton. Nashville:Nelson,2016,xvi+ Soul oftheWorld’s MostNotoriousAtheist The Faith ofChristopherHitchens: The Restless by Gregory E.Reynolds December 2016 Originally publishedelectronically in An UnlikelyWitness 1 http://www.opc.org/os.html?article_id=591&issue_id=120. Hitchens’s life. help show us theway. who sharetheir desperatenegation.Taunton can it oughttohumbleusChristiansbefriendthose Hitchens, oftenevokeispredictable,butactually with Hitchens. person, butTaunton usesbothinhisconversations acting withunbeliefapplysinglytoaparticular are timeswhenthesetwodifferent waysofinter he bewiseinhisown eyes”(Prov. 26:4–5).There yourself. Answerafoolaccording tohisfolly, lest a foolaccording tohisfolly, lestyoubelikehim often thinkofasmutually exclusive:“Answernot religion; theyhateit,andfearitistrue.” Taunton’s interactionwithHitchens,“Mendespise quote fromBlaisePascal whichnicely sumsup Hitchens. LarryTaunton beginshisbookwitha his unusual friendshipwiththelateChristopher that praisehasgivenusaremarkableaccountof what ChristopherHitchensdid. Thesubjectof conservative EvangelicalChristian,butthatisjust ken publicintellectualatheists shouldpraisea t isunthinkablethatoneofthemostoutspo Christopher Hitchens—hismind was America and,ifhisbiography istobebelieved, September 11,2001—adate thatchanged year-old-boy, declaredhimselfanatheist—and Between 1964—theyearthat he,asafifteen- Taunton describesthesurpriseending of thatthenewatheists,The antagonism like Taunton skillfullyappliestheProverbswe 1 Ordained Servant , by fixed - . - One need only name the social or political his younger brother Peter became a Christian (48). issue of this period and he was there to take up A journalist and author, Peter “openly denounced the liberal cause with other standard bearers his atheism” and wrote a book about it, The Rage of the Left. Could there be any real suspense against God (52).2 The subtitle in U.S. editions is: regarding what his position would be on, say, How Atheism Led Me to Faith. While the broth- Vietnam or the presidency of Ronald Reagan? ers strongly disagreed, they maintained a cordial Not in the least. Hence, a Christopher Hitch- relationship. ens biography would be largely predictable. September 11, 2001, proved to be a milestone Except for the ending. (5) in Christopher’s life. The title of his reflection on the event in Slate ten years later tells it all, “Sim- Chapter 1, “The Making of an Atheist” is an ply Evil” (68). This turned his sympathies to “the illuminating portrait fulfilling part of the author’s forces of law and order” (68). He was appalled at intended purpose, “My objective is not to recount the response of “the intellectual class” of which he his life, but to give some account for his soul” (7). considered himself so vital a part: Reminding the reader of Paul’s assessment of fallen [They] seemed determined at least to mini- humanity, “who by their unrighteousness suppress mize the gravity of what had occurred, or to the truth” (Rom. 1:18). “Hitchens was seeking lib- translate it into innocuous terms (poverty is eration in all of its manifestations—chiefly sexual the cause of political violence) that would and political—and atheism became a means of leave their worldview undisturbed. (68) achieving it” (15). Chapter 2 describes the intellectual weapons His worldview would do a 180, at least politically. Hitchens marshaled as a would-be champion of his In 2007, Hitchens became an American citizen cause. “Voracious reading was undertaken for the (74). “Christopher wanted a real fight with a real sake of gaining new weapons to defend opinions enemy: 9/11 gave him both, and made him an he already held, rather than challenge and mature American patriot” (75). them” (19–20). He read wisely but not deeply Hitchens’s political shift put him in contact because his chief aim was to excel in debate, a tal- with Christians. His ent he honed in the Oxford Union Society while friendships with “Christian conservatives” attending Balliol College (21–23). formed after his publication of god Is Not The danger here—and Christopher fell whole- Great3 would in fact bring about a deeper heartedly into its snares—was developing a change, a change made possible by the shock love of words insofar as they were weapons for of 9/11, one that moved him beyond any com- attack and defense of his position, rather than fortable stopping point. (80) loving words insofar as they lead to truth. (23) This led to challenge to debate Christians “any- All of his thinking and debating presupposed the time and anywhere” (82). antithesis of Christianity: there is no God (25). Chapter 8 enters Hitchens’s encounter with Taunton soon learned the difference between true Christianity, which held out many surprises the public and the private Hitchens. In Chapter for him. “What started as a vain attempt to bring 3, “Two Books,” he describes the “public Christo- God’s kingdom crashing down became a means for pher” as “the confident, bombastic, circuit-riding his surreptitious investigation of hidden spiritual Servant Reading Servant atheist-pugilist” (29). But underneath the surface was an appreciation for the aesthetic aspects of Christianity. He loved the King James Version of 2 Peter Hitchens, The Rage against God: How Atheism Led Me to Faith (Grand Rapids: Zondervan, 2010). the Bible (32–33). 3 Christopher Hitchens, god Is Not Great: How Religion Poisons It was no small thorn in Hitchens’s side that Everything (New York: Hachette, 2007). 165 166

Ordained Servant $ Volume 25 2016 Importantly itwassomeofTaunton’sImportantly practices, him tochallengesomeoftheatheist’s assumptions. developed afriendshipwithHitchensthatenabled more: ofarguments.Buttherewas than thesubstance His performanceindebatewasmoreimportant a strongelementofintellectualfraudinHitchens. though Taunton doesn’tsaythisbluntly, therewas the Edinburgh InternationalFestival in2008.Al frauds. (88). SohehatednotEvangelicalsbutintellectual “ After debatingAlSharpton,Hitchensconcluded, Hitchens wouldlaterdeclare, They justdid notfittheatheist stereotype(86–87). ery ofintelligentandcompassionateChristians. after 9/11andPeter’s conversion,washisdiscov questions” (84).Thethirdmajorshockofhislife, for others,deeply seductive”(108). ity, thesortthat took theBible’s mandatetocare for Sasha.“Hitchens foundthiskindofChristian by anon-believer(107).Hitchens hadnoanswer practice thatcouldnotbeaffirmed orperformed or Christians: nameaChristian ethicalstatement (107–8). Hitchensoftenissued achallengeto Hitchens todiscuss thereasonsforTaunton’s faith emotional andneurologicaldisorders,” thatmoved alcohol syndrome,HIV, rickets,andsignificant like adoptingaUkrainian girl,Sasha,with “fetal Total huckster Taunton waitedforaboutayearbeforehehad high priestswas,infact,aheretic.(104) ered, however, thatthisman,oneofatheism’s dogma, nomatterwhat.…Ihadjustdiscov debates. Anideologuewilladheretohisgiven Not Great had supposedhimtobefromreading Christopher wasnottheatheist ideologueI Now enterTaunton, whofirstmetHitchensat organizing upon respect their own traditions andwholook interfaith andecumenical groupswhobarely the vagueandPython-esque witteringsofthe I much preferthissincerity[Evangelical]to faith andlistening tohislecturesand . I’mconvincedheisanatheist” . (88). asjustanotherwordfor community god Is - - - - conversations summarizedinthechaptertitled prayerforHitchens.His speak andhisconstant approach towitnessarehisdesirelettheBible but halfhisfoe”(125).Two strengthsinTaunton’s point, “Whoovercomesbyforce,hathovercome belief. MiltonmemorablysumsupthisVan Tilian ens, heisbattlinganagenda—theagendaofun recognizes thatinhislongdiscussions withHitch aloud onthefrontseatofmycar”(122).Taunton perchedonhisnose,wasreading theBible tacles of John(120).“Atheist ChristopherHitchens,spec atripandstudythegospel ing achallengetotake Taunton’s faitheventuallyledtoHitchensaccept Servant New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds well worththetime. would spoil thesuspense.Readitforyourself. Itis ered inTaunton. appreciation forthegenuine articlehehaddiscov the newatheists. Butheneverbackeddown on his the yearsHitchenshadbecomeapariahamong better society thanwedo”(150).Ofcourse,over that LarryTaunton had,we’d belivinginamuch qualities ofloyaltyandcareconcernforothers hadthesame “If everyoneintheUnited States ferent fromtheprivatesentiment.Hitchenssaid, for thepublicanswer,whichwasoftenquite dif an EvangelicalChristian,Taunton bracedhimself erator askedHitchenswhathethoughtofTaunton, patient witnessinHitchens’s life.Whenthemod strates whatadifference wasmadebyTaunton’s “The Shenandoah”areinstructiveandmoving. The genuineness andintelligenceof I willnottellmyreaderstheconclusion.That Taunton’s lastdebatewithHitchensdemon . servesasthepastorofAmo Ordained ------

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