Complete 2017 Ordained Servant Journal (2.0

OrdainedServant

A Journal for Church Officers

VOLUME 26, 2017 Ordained Servant A Journal for Church Officers A publication of the Committee on Christian Education of the Orthodox Presbyterian Church

ISSN 1525-3503 Volume 26 2017

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 material found in this publication by writing to the editor.

Unless otherwise indicated, all Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

A JOURNAL FOR CHURCH OFFICERS

CONTENTS

5 From the Editor ServantRealms

42 “Cultivating Christ-Honoring Speech in ServantThoughts Church Courts (Proverbs 15:1–4),” Ryan M. EDITORIALS McGraw 6 “Analog Elegy,” Gregory E. Reynolds 7 “Testimony: A Journey in Reformed ServantLiving Ministry,” Gregory E. Reynolds 9 “Diminishing Humanity: How the Modern 48 “Sabbath Keeping in a Post-Christian World Is Dehumanizing Us,” Gregory E. Culture: How Exiles Cultivate the Hope of Reynolds Inheriting the Earth,” Andy Wilson 16 “The Pulley: A Theological Reflection,” Gregory E. Reynolds ServantWitness 19 “The Shape of Ministry in the OPC,” Gregory E. Reynolds 54 “Behavioral Apologetics,” Brian L. De Jong 59 “Postmodernism, Post-truth, Generation Z: What’s It All Mean?” Stephen D. Doe ServantWord 27 “The Preaching of the Word of God Is the ServantWork Word of God: The Holy Spirit’s Use of Preaching in Regeneration, Sanctification, 63 “The Spiritual Nature of the Office of and Illumination,” Jeffrey C. Waddington Deacon,” Carl Carlson

ServantWorship ServantHistory 32 “The Importance of Stagecraft for Worship 68 “Union with Christ and Reformed Services,” Jonathan Looney Orthodoxy: Calvin vs. the Calvinists,” John V. Fesko 74 “Presbyterians and the American ServantMissions Mainstream,” Darryl G. Hart 37 “The Ministry of the Regional Home 78 “Calvin on the Sabbath: A Summary and Missionary,” DeLacy A. Andrews, Jr. Assessment,” Richard B. Gaffin, Jr. 86 “A Peaceful Conscience by Faith Alone,” Dan Borvan ServantLiterature Randall J. Pederson; and A Puritan Theology Study Guide, by Joel R. Beeke and Mark 91 “John Updike and Christianity,” Danny E. Jones, William B. Kessler Olinger 133 The Benedict Option, by Rod Dreher, John R. Muether ServantReading 135 Wendell Berry and Higher Education, by BOOK REVIEWS Jack R. Baker and Jeffrey Bilbro, Darryl G. Hart 101 Synopsis of a Purer Theology, by Walaeus et 137 Learning from Lord Mackay, by J. Cameron al., vol. 1, Ryan M. McGraw Fraser, Gregory E. Reynolds 102 Synopsis of a Purer Theology, by Walaeus et al., vol. 2, Ryan M. McGraw 104 Genesis: A New Commentary, by Meredith ServantReading G. Kline, Bryan M. Estelle REVIEW ARTICLES 105 Sons in the Son, by David B. Garner, Ryan 140 “The Tragedy of U.S. Foreign Policy,” review M. McGraw of The Tragedy of U.S. Foreign Policy, by 107 You Are What You Love, by James K. A. Walter A. McDougall, Darryl G. Hart Smith, Gregory E. Reynolds 142 “Is This Really the End?” review of The 109 How Bible Stories Work, by Leland Ryken, End of Protestantism: Pursuing Unity in a David A. Booth Fragmented Church, by Peter Leithart, Darryl G. Hart 110 Preaching Christ from Psalms, by Sidney Greidanus, Iain Duguid 145 “Sweet Revenge: Digital Meets Reality,” review of The Revenge of the Analog: Real 112 The True Doctrine of the Sabbath, by Things and Why They Matter, by David Sax, Nicholas Bownd, D. Scott Meadows Gregory E. Reynolds 114 Reading for the Common Good, by C. 149 “Now Then . . . ,” review of The Presbyterian Christopher Smith, T. David Gordon Philosopher: The Authorized Biography of 116 The Doctrine of the Covenant and Gordon H. Clark, by Douglas J. Douma, Testament of God, by Johannes Cocceius, Gregory E. Reynolds David R. Holmlund 154 “Mencken in Machen’s World,” review of 118 Pulpit Aflame: Essays in Honor of Stephen Damning Words: The Life and Religious J. Lawson, edited by Joel R. Beeke and Dustin Times of H. L. Mencken, by D. G. Hart, W. Benge, Stephen J. Tracey Danny E. Olinger 120 The Deacon, by Cornelis Van Dam, David P. 156 “Current Trends in the History of the English Nakhla Reformation,” review of The Oxford History 121 John Owen and English Puritanism, by of Anglicanism, Volume I: Reformation and Crawford Gribben, Darryl G. Hart Identity, c.1520–1662, edited by Anthony Milton; Reformation Divided: Catholics, 123 The Book, by Keith Houston, T. David Protestants and the Conversion of England, Gordon by Eamon Duffy; Reformation Unbound: 126 12 Ways Your Phone Is Changing You, by Protestant Visions of Reform in England, Tony Reinke, T. David Gordon 1525–1590, by Karl Gunther; Richard 127 Making Sense of God, by Timothy Keller, Bancroft and Elizabethan Anti-Puritanism, by Dale Van Dyke Patrick Collinson, Edward Manger 129 The Crisis of Modernity, by Augusto Del 162 “Morality after Calvin,” review of Morality Noce, Carl Trueman after Calvin, by Kirk Summers, David C. Noe 132 Meet the Puritans, by Joel R. Beeke and From the Editor

elcome to our twelfth annual printed edition of Ordained WServant, which began in 2006 as an electronic publication and continues in that format today, as well. Ordained Servant itself is in its twenty-seventh year of existence. Such a journal would be nearly impossible if it depended on subscriptions for its support. Thankfully, this little journal for church officers is a ministry of the Orthodox Presbyteri- an Church, depending for its existence on the generous giving of God’s people and the tireless efforts of those who contribute to its production from month to month and year to year. I count it as one of the great privileges of my life to be part of this endeavor. Pictured on the front cover is the South Congregational Church in Kennebunkport, Maine. The church was built in 1824, with the exception of the portico, which was added in 1912. The cupola, restored in 1991, is designed after the style of Christopher Wren, and the steeple has the original 1824 Aaron Willard clock with its unique wooden face, still keeping accurate time and ringing on the hour. Once again I would like to thank general secretary Danny Olinger, Alan Strange, and the subcommittee 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 possible: 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 editorial work, and Jim Scott for his excellent final proofing and formatting in InDesign of this printed volume.

—Gregory Edward Reynolds Amoskeag Presbyterian Church Manchester, New Hampshire 6 Ordained Servant $ Volume 26 2017 Thoughts work ofmen’s hands. itisatechnologicalone—the a digitaltemptation; lure tounrealityandevenidolatry. Andit’s notjust fear itsunintended consequences—its powerful al you’re thinking:“Hehatestechnology.” No,Ionly resurrection inwhichIliveandhope.know what a disembodied world,sounliketheworldof ied life.ButwitheveryscreenIfeelabsorbedinto me time,Iknow thatIamlocatedinmyembod space, whentheslow swirloftheclockhandstell them inhand,fullyincarnated.Whentheyoccupy words, untilIprintthemoutonpaperandhold But Ialwaysfeelthattheyarenotmywords,real see, asItype,promised tobeprintedinhardcopy. ephemeral lettersandwords,whichevennow I How much lessIwouldhavewrittenwithoutthose made medeliriouswithdelightinitsefficiencies. the analog.Don’tgetmewrong,digitalhas as areminder ofthehistoricalandmaterial— telephone,withitssonorousbellring, rotary metal W by Gregory E.Reynolds Online Originally publishedelectronically in Analog Elegy Editorials 1 http://opc.org/os.html?article_id=593&issue_id=121. cremation tellsthewrongstory, oneofephemeral This man-centeredfocusaffects whyIthink January 2017 1992, wekepttheheavyblackplasticand in hen wemovedintoChestnut Cottage Servant Servant 1 Ordained Servant

- - inebriates usintotheillusionofendlessandper permanence andpersonalpresence.Thevirtual space andtime,timethatrobsusofallsense isborneoutoffeartherealities substance Creator. ploy—worshipping thecreationratherthan good. Yet, itoftenturnsouttobeanautonomous electricity; weassumethatefficiency isalways which isoneofthemaingoalsandbenefits just reflectingonthepossibleperilsofefficiency, into theearth.Thisisawisdomdecision. Iam ashes thatthewindfloats away toflesh lowered keys. NotthatIwouldcondemnthosewhoprefer efficiency, likethelettersIhammerouton digital long intheshroud offallleavesforaflower that in it.Theblossoming promises ofspringmakeus a betterworld,withmemories ofEdenembedded its combinationofbeautyand distress, tolongfor to seekadigitalescape.But it alsoinvitesus,with so, becauseofournativesinfulness, itinvitesus analog worldishard-edgedsinceAdam’s fall,and be movedtoseekmyCreatorandRedeemer?The If Iamseducedtoignorethisanalogy, how willI made. Sotheyarewithoutexcuse”(Rom.1:20). creation oftheworld,inthingsthathavebeen nature, havebeenclearlyperceived, ever sincethe attributes, namely, hiseternalpower anddivine greater thanthepresentworld.God’s “invisible itself ananalogyofsomethingelse, (Basic, 2011). More fromTechnology andLessfromEach Other expresses thiswell: instead ofreallife(RL).Herlatestbook’s title the preferenceofsomanyforvirtualreality(VR) sociologist oftechnologySherryTurkle laments shadow fromwhichthereisnoexit.Nowonder am notreadytobreathethatlastbreath?Inadark me tobeburied.AndwherewillthisleaveifI has wrought.Theimageryofscreensillprepares andthemessthatAdam’smortality disobedience In thisworld,rock-hardImust facemy dream. theallureofthatinsubstantial understand tion. Inreallifethereisnosuchescape—soI fect life—controllable—withoutneedofredemp Escape intovirtualimagesthatlackanalog The analog,asthelexiconreminds me,is Alone Together: Why We Expect - - will not fade. A gravestone on Horse Corner Road in Chichester, New Hampshire, says it well: Testimony: A Journey in Hope looks beyond the bounds of time Reformed Ministry When what we now deplore Originally published electronically in Ordained Servant Will rise in full immortal prime Online February 20171 And bloom to fade no more. So I cherish my analog world, not in itself, but by Gregory E. Reynolds for its prodding realism. “That at least, if goodness lead him not, yet weariness may toss him to s a child of the turbulent sixties, I came to my breast” (George Herbert, “The Pulley”). This Athe Reformed faith via a circuitous route. is why God has withheld ultimate rest, his great- Raised in a liberal Congregational church in New est treasure, from us all in this present existence. England, I took readily to the rebel spirit of the Weariness is built into God’s world so that we will counterculture I discovered in architectural school not adore his gifts instead of him. We must not rest in Boston in 1967. Long before the personal in the nature that he has given, but must love him computer and the Internet, I was influenced by above all and find our happiness in his glory. The radio, TV, and the electric excitement of rock and analog world beckons us to this glorious end. We roll. I think of us baby boomers as a technologi- mustn’t let virtual reality rob us of this hope. cal crossover generation, because we caught the So, in this new year, rub shoulders with the tail end of literary education. In my lifetime the members of your church, email a distant friend, or electronic environment has gone from prevalent to better yet, write a letter that incarnates your care, ubiquitous. and maybe take up skiing or racketball. Don’t seek The Lord used my Baptist mother’s and some imaginary safe space, but rather seek the only uncle’s influences and prayers to turn me to Chris- true safe place in the universe: “He who dwells tianity after I had exhausted a variety of forms of in the shelter of the Most High will abide in the Eastern mysticism. After completing my explora- shadow of the Almighty. I will say to the Lord, ‘My tion of Eastern sacred texts with the I Ching, I refuge and my fortress, my God, in whom I trust’ ” began reading the Bible. This made me realize (Ps. 91:1–2). He will enable you to face the chal- that there was nothing like the grace of God in lenges of the new year. the gospel. Much to my joy, I discovered that the Christ of Scripture deals concretely with sin and Gregory E. Reynolds serves as the pastor of Amo- death in a way that Buddhism and Hinduism do skeag Presbyterian Church (OPC) in Manchester, not. I had never really understood how good the New Hampshire, and is the editor of Ordained good news is until then. Servant. After spending time studying with Francis Schaeffer and Os Guinness at L’Abri Fellowship, and finishing my undergraduate work at Covenant College, the Reformed faith took firm hold of my soul. The encouragement of my pastor and several professors, combined with a strong desire to communicate the Word of God to others, moved me Thoughts Servant

1 http://opc.org/os.html?article_id=601&issue_id=122. Adapted from an article in Westminster Seminary California Update, Spring 2012: 20–21. 7 8 Ordained Servant $ Volume 26 2017 about the total environment inwhichwepreach, about thetotal culture. Consequently, hechallengedmetothink the Internethadnotyetbecomeaforceinpopular sion, whichwasstillthemostpervasivemedium— Preaching inaMedia Age.” Hefocusedontelevi Joel Nederhood’s intensivecourse,“Effective good. Itwasatimeoftruerenewal. in thechurchIwaspastoring,itdid meaworldof thoroughly stimulating, andgiventhedifficulties The spiritualandintellectualenvironmentwas Dennis Johnson,JoeyPipa,andJoelNederhood. Edmund Clowney, JayAdams,RobertGodfrey, monthinEscondidoclasseswith entation taking and theworld.InJanuary of1990Ispentmyori Bible tocommunicate God’s Word tohispeople compromise thesimplemeansprescribedin ity ofelectronic media, andthuswerewilling to dated bythevauntedsophisticationandsuperior It seemedtomethatmanypreacherswereintimi nature ofmodernity andhow itaffectspreaching. thought Iwasonsolidfootingtoreevaluatethe andReformedtradition,myself inthePuritan I training andfirstdecadein ministry immersing hooked. just whatIneededtoimprovemypreaching.was Ministry program,whichhehaddesigned,was convinced methatthenewseminary’s Doctor of Presbyterian Church national magazine, mittee tostudythepossiblerevisionofourdenomi that decadeIendeduponasmallthree-mancom Robert Strimple,Godfrey, andothers.Later anewWestminstering tostart inCalifornia, ledby sors fromWestminster inPhiladelphiawereleav pastor ofamission inNewRochelle,York. dox PresbyterianChurchin1980astheorganizing Philadelphia andentertheministry intheOrtho to attendWestminster TheologicalSeminary in McLuhan and Neil Postman asNederhoodhad. ofMarshall theimportance come tounderstand No oneintheReformedorevangelical worldhad ing relatestothechallengeof electronic media. and thenaboutpreachingitself, andhow preach Most encouragingandlife-alteringwasDr. Having spentmuch oftheearlypartmy I soonlearnedthatmanyofmyfavoriteprofes New HorizonsintheOrthodox . JayAdams,oneofthetrio, ------program, IhadmovedtoNewHampshireand time Icompletedthefinalphaseofdoctoral last threedecadesdevelopinghisinsights.Bythe of Nederhood’s assessmentandhavespentthe considered. Iwasconvincedoftheenormousvalue message andthemessengerseemedrarelytobe Christians. Theeffectofvariousmedia onthe although therearesignsofanewawareness among neutral tools.Ithinkthisisstilllargelythecase, Christian, naivelythoughtofalltechnologiesas medium. Almosteveryone,Christianandnon- model forthoughtfulevaluationofanelectronic formed Churchimpressedmeasauniquely useful communicate thegospelforChristianRe His reportontheuseoftelevisionasamedium to tive project.Postman, ontheotherhand, added wisely. Hiswasadescriptiverather thanaprescrip to themedia environmentinorder tonavigateit he believedthathismission wastoalertpeople especially as itexpresseditselfinelectronic media, McLuhan detestedthebasic tenorofmodernity, imagine. Whatdeceived mewasthefact thatwhile bile—about asunlikeasixtieshippieonecould Catholic. Heowned neither aTVnoranautomo critic ofmedia, aswellaconservativeRoman guru ofthenewmedia turnedouttobeaprofound was avaluableprodtothisvolume. that weproducesomethingusefulforthechurch the ElectronicAge Word IsWorth aThousand Pictures:Preaching in published myprojectintheformofbook following May. Meanwhile, WipfandStock All thatremainedwasreturning tograduatethe tion committee, andmythesiswasapproved. proved hotterthanthequestions oftheexamina Dennison. Thankfully, theAugust California sun doctoral program,IainDuguid,aswellJames some greatfellowship withthedirector ofthe courses fromPhilipRykenandPeter Jones,and faculty hadchangedsomewhat,andIenjoyed but nolessstimulating thanthefirst.Bythen wasonlytwoweekslong, decade afterorientation, Hampshire. helped plantanOPchurchinManchester,New The McLuhanIhadoncebelievedtobethe The finalphaseofthedoctoralprogram,a (2001).JayAdams’s requirement - The - - - a strongly prescriptive dimension to McLuhan’s affect the way we perceive each of these. insights. Through my research in Westminster’s I am grateful for my training at both Westmin- doctoral program, a whole new world of interest sters; the intellectual and theological integrity of J. emerged. For example, I joined the then nascent Gresham Machen and the Old Princeton lives on. (1997) Media Ecology Association, of which Mar- There is no dichotomy between spiritual and intel- shall’s son Eric and many other media scholars are lectual development. members, interviewed Neil Postman, the author of the ground-breaking book Dr. Nederhood had us Gregory E. Reynolds serves as the pastor of Amo- read, Amusing Ourselves to Death (1985), and, best skeag Presbyterian Church (OPC) in Manchester, of all, rekindled my love for preaching the Word of New Hampshire, and is the editor of Ordained God. Servant. My research in homiletics and media gave me a new sense of confidence in the regular task of pastoral preaching. I concluded that, despite modern assessments of the inadequacy of preaching, it must be central to the ministry and worship of the church because it is God’s chosen medium for communicating his Word. This reinforced what I already believed. Beyond this fundamental encouragement, I came to a new understanding of Diminishing Humanity: the relationship between written and oral communication. I realized that one fault among us Re- How the Modern World formed preachers has been the failure to translate our excellent academic training in the theologi- Is Dehumanizing Us cal disciplines into effective pulpit speech. This insight has enabled me to become more direct and Originally published electronically in Ordained Servant Online November 20171 applicatory in my own exposition of Scripture. As a member of the OPC’s Committee on by Gregory E. Reynolds Christian Education, I have enjoyed using some of the things I have learned through my initial research in WSC’s doctoral program to bear on OPC he psalmist’s age-old question, “What is man, ministry, especially the oversight of the denomina- Tthat you are mindful of him?” is now the great tional website and editing our journal for church question of our age, as technology has given us tre- officers,Ordained Servant. One of my passions is mendous power to manipulate the created order. to challenge Christians, especially preachers, to ask For all its benefits, it has also given sinful, au- critical questions about their stewardship of elec- tonomous man the false idea that he can redesign tronic media. The probing—an especially McLu- human nature. This is a dangerous concept, the hanesque exercise—can be painful, as I am forced hazards of which are becoming more evident with to engage in it myself, but I believe it is essential each passing year. Without the Creator’s view of for Christian maturity in ministry. Observe the what the being he has created is, dehumanization,

media environment and act accordingly. McLuhan Thoughts Servant used Edgar Allan Poe’s short story “A Descent into 1 http://opc.org/os.html?article_id=652&issue_id=129. Origi- the Maelstrom” to illustrate this point. Every me- nally “Reduction, Retreat, Reformation: A Christian Response dium, and the totality of the media environment, to Contemporary Dehumanization,” a lecture given on January affects, for good or ill, our relationships with God, 23, 1989, to the class of Dr. Dennis Roark, “Christianity and the Natural Sciences,” The King’s College, Briarcliff Manor, NY. others, the church, and God’s world; and they This version is revised and expanded. 9 10

Ordained Servant $ Volume 26 2017 integrity), commodity ( tional of goodarchitecturaldesignwereexpoundedinhisfounda 2 traditional social connectionsarefasteroding. us “alonetogether,” longingforcommunity, while “Whatever!” Ourvirtualconnectionshavemade number.” “Igetlostinthecrowd.” “Nobodycares.” toms arelegion.We hearpeoplesay, “Ifeellikea places quality, virtueisshovedasidebytechnique. producing “menwithoutchests.” C. S.Lewiswarnedthatmoderneducationwas that wearebecoming T. S.Eliot’s “hollow men.” is diminishing ourhumanity insignificant ways,so delight. elementsofdecorationand humanly important to “humanproportions,” lackedthe butnotably mass housing“machinesforliving”werebuilt art andtechnology. For example,LeCorbusier’s out ofWalter Gropius’s BauhausSchool,uniting International Styleofarchitecture.Thisstylegrew theproblem,muchstanding lessitssolution. our diminishing humanity withoutreallyunder the worldseemonlytobeablefeelpainof to theproblem.Tragically, boththechurchand tual toolstoanalyze,critique, andpresentsolutions God’s Word, offersunique intellectualandspiri based onthetranscendentspecial revelationof trial Revolution.TheChristianviewofhumanity, world, especially sincethebeginning oftheIndus problemsofthemodern as oneofthefundamental ironically withdehumanization. human control.Theapotheosisoftheends modern mind thatleadstotheillusionofpervasive is precisely thelackoftranscendentrealityin that thepsalmist’s question isaddressedtoGod.It Notice which beganwiththefirstsin,isinevitable. Technology andLessfrom Each Other 5 1947), 1. 4 3 beauty).

First centuryBCRomanarchitectVitruvius’s threerules Sherry Turkle, T. S.Eliot’s poem“TheHollow Men”waspublishedin1925. C.S.Lewis, At thelevelofpopularculture,symp There isahintofdehumanization inthe The problemofdehumanization hasemerged The Ten BooksofArchitecture 2 Theapotheosisofscience andtechnology The Abolition ofMan Alone Together: Why We ExpectMorefrom utilitas , usefulness),anddelight( : firmness( (New York: Basic Books, (NewYork: Macmillan, 4 Asquantity re firmitas , structural venustas - 5 - We We - - - 3 -

, film Swedish filmmakerIngmarBergmansaidofhis ing aStaircase, culture. InMarcelDuchamp’s humanity inartandliterature,mirrors ofour and theunborndailyinWestern World. Indians inNicaragua,KurdsIraq,Sudanese, Russia, Armenians, JewsinGermany, Mosquito groups havebeenliquidated: WhiteRussiansin become calloustosuffering.Entirepopulation exposure todisasters throughouttheworldthatwe institution. Themedia havesosaturateduswith of thephonelinewhenwecallabusinessorother are amazedtogetalivepersonontheotherend York: Harper andRow, 1964),1. 9 Brown says in“TheOracleoftheDog”(1923). is actuallyCammearts’s ofsomethingFather interpretation and G.K.Chesterton 8 (Hillsdale, MI:HillsdaleCollegePress, 1987),71. 7 1976), 202. Decline ofWestern Thought andCulture 6 2011). thought, asourceofstrongemotion,andfaithas an allpervasiveenergy, foritisatonceamodeof by theswayofnumber andquantity.” thatdehumanization is“broughtabout maintained believe inanything.” is notthattheybelieveinnothing,butwill to havesaid,“WhenpeoplerejectChristianity, it modern mind. AsG.K.Chestertonisbelieved transcendent realitybecameanassumptionofthe ity wastherealproblemwhenrejectionofany The DiminishingofOurHumanity expression. of theBiblediminishes the humanity initsself- materialistic society.” art is,asGeorgeRochesaid,“thenightmares ofa only silenceintheuniverse.” Jacques Barzun, Émile Cammaerts, George Roche, Francis A.Schaeffer, There isalsoareflectionof diminishing Our rejectionofaChristianviewhuman The Silence A World withoutHeroes:The ModernTragedy Science: The GloriousEntertainment mandisappears almostentirely. in1963,“Godisdead.There (London: Methuen,1937),211.The quote The Laughing Prophet:The SevenVirtues How ShouldWe Then Live? 8 7 ThelateJacques Barzun TherejectionoftheGod 6 Muchofmodern Nude Descend (Grand Rapids:Revell, 9 “Science is

The Riseand (New - - fanatical as any in history.”10 According to Daniel Man’s ultimate ethical commitment deter- and Revelation, the progress of world history in its mines the objects of his affections and devo- idolatry tends toward diminishing our humanity. tion. His rebellious stance is both reflected Thus, the symbolic image of beasts. Paul describes in and cultivated by the idols he constructs. the dehumanizing effects of idolatry as it degener- “Those who make them become like them; so ates to sexual perversion: do all who trust in them” (Ps. 115:8). Idolatry dehumanizes. Idolatry is at the heart of the Claiming to be wise, they became fools, and thought forms and moral habits of a fallen exchanged the glory of the immortal God culture. Media, especially electronic media, for images resembling mortal man and birds create a pervasive environment. Thus, the vast and animals and creeping things. Therefore and world encompassing Babel-like project of God gave them up in the lusts of their hearts modernity highlights the use of technology to to impurity, to the dishonoring of their bodies create a culture independent of God.11 among themselves, because they exchanged the truth about God for a lie and worshiped Idolatry also diminishes our humanity by alienat- and served the creature rather than the ing us from other people. Immediately after the fall Creator, who is blessed forever! Amen. (Rom. in Genesis 3 and 4 we see: guilt and shame; Adam 1:22–25) and Eve trying to cover their sin and escape from God; blaming each other; ultimately committing A Brief Survey of Diminishing Our murder. Alienated man becomes a brutal manipu- Humanity lator. Our abuse of the natural world exemplifies Contrary to many thinkers, like Alfred North our alienation from creation itself. Whitehead and Francis Schaeffer, dehumaniza- Something significant did happen with the tion did not begin with the twentieth century or Enlightenment. In philosophy Immanuel Kant the “line of despair” formed by the philosophers sought to save science from the skepticism of Brit- Immanuel Kant, G. W. F. Hegel, and the Enlight- ish empiricist David Hume regarding the nature enment. Humanity began to be diminished at the of “causality.” Hume argued that all knowledge moment of the historic fall of Adam. When Adam comes through the senses, and that saying one chose to worship created reality and to seek mean- thing causes another is a mental habit, not a fact. ing apart from God, his humanity became dimin- In his rescue attempt Kant elevated the “phenom- ished. “They exchanged the truth about God for a enal” world of space and time and causality to the lie and worshiped and served the creature rather knowable, and free will, immortality, and theology than the Creator, who is blessed forever! Amen” to the unknowable “noumenal” world of God. (Rom. 1:25). This is what the Bible calls idolatry: G. W. F. Hegel absorbed all reality into the Abso- locating ultimate loyalty and devotion in the creat- lute. History is the Absolute realizing itself in one ed order, rather than in the personal Trinity. These grand inter-related evolutionary scheme. Science are the God substitutes satirized by the psalmist is essential to furthering the process. Thus began in Psalms 115 and 135 and by the prophets. If we the process of elevating science and technology; deny the historic fall, we are left with humanity the man becomes the controller of his own destiny. way we find it in its corrupted form. God became an unnecessary hypothesis. The cre- Idolatry diminishes humanity by alienating us ated order is subjected to manipulation in order to from the personal Creator in whose image we are better human life without any overarching purpose Thoughts Servant made. Thus, our humanity is intimately and inex- tricably wrapped up in our relationship with God. 11 Gregory Edward Reynolds, The Word Is Worth a Thousand Pictures: Preaching in the Electronic Age (Eugene, OR: Wipf & 10 Ibid., 3. Stock, 2001), 24. 11 12

Ordained Servant $ Volume 26 2017 tian apologistFrancis Schaefferwrites: revolutionaryends.Chris order toachievecertain molecules, aluckyanimal, easilydispensed within to amereaspectofthenaturalworld,mass scale.Manisreduced on anunimaginably brutal dawned towitnessthediminishment ofhumanity the “AscentofMan.” Thetwentiethcentury political science. Thenineteenth centurydeclared Christian viewinscience, psychology, history, and Marx declaredcompleteindependencefromthe is treacherous. every humanendeavor. quest forcontrolthroughultimateefficiency in behind ourusesoftechnology—asthehuman defines technique—the broadermotiveorleitmotif ating themselves.French sociologist Jacques Ellul inhibits theevolutionaryprogressofhumansliber ity. TheideaofGod,especially inChristianity, apart fromefficiency intheglorificationofhuman A. Knopf,1964),xxv (emphasisinoriginal). Technological Society development) in arrived atandhavingabsoluteefficiency 12 Ellul game plancanbeoneofanumber ofthings: that frameandnotlookingbeyondit.This frame, inwhichhelives,shuttinghimself some typeofstructure,limited call them“gameplans.” Apersoncanerect make “systems.” Intoday’s speechwewould person cando,asNietzschepoints out, is to and profoundeternity.” found: “Butallpleasureseekseternity—a deep eternity. Thus,Nietzsche’s wordsarepro existence ofapersonallifecontinuing into has notbeensilentbutspoken,andinthe existence oftheinfinite-personal God,who for ameaning thatcanonlybefoundinthe man (nomatterwhathesaysis),criesout personal God,allisdead.Yet man,being truly tension anddespairofmodernman.Withno ful sceneryintheworld,Nietzscheknew Charles Darwin,Sigmund Freud, andKarl definestechnique Surrounded bysomeofthemostbeauti Without every , trans.JohnWilkinson(NewYork: Alfred

fieldofhumanactivity.” Jacques Ellul, the infinite-personal God,alla as“the 12 Technology without totality ofmethodsrationally (for a given stage of (foragivenstage - telos - The - - -

clared “Godisdead!”Manan“instinctiveani York: Viking, 1954),125. 14 13 tion, heasserts: of WilhelmReich’s writingsonthesexualrevolu vision ofliberatedman.Inanalyzingtheinfluence rejected inordertoimplementthenewempirical hadtobe Noce hasastutelyobserved,metaphysics political andculturalphilosopherAugusto Del countercultural movementofthe1960s.AsItalian the NewLeftof1920sand1930sfueled sonalism ofvariousformspantheism. Politically, mysticism offeredonlyanescapeintotheimper our alternativeofamodified AmericanEastern industrial complex.”ment” andthe“military But reclaim ourhumanity byrejecting“theestablish ity ashewasdiminished himself. manipulators,”line of“brutal diminishing human kind oftwentieth-centuryCain,anotherinalong Hitler livedoutthisvisionofthesupermanasa mal.” Ultimaterealityisthe“willtopower.” Schaeffer, Walter Kaufman,ed.andtrans., In come, andthatiswheretheyarenow. people, building onlyonthemselves,have existential methodology logical wordgamewithinthestructureof downhill race.Oritcanaseasilybeatheo on knockingone-tenthofasecondfrom all. Itcanbeaskierconcentratingforyears the bigquestions, suchaswhythingsexistat so thathedoesnothavetothinkofany concentrating onsomesmallpoint ofscience the greatestnumber. Oritcanbeascientist’s in anidealisticwayaboutthegreatestgoodfor It cansoundhighandnoble,suchastalking foundation ofvaluesinsome objectivereality, but of“idealism”inthebroadest sense,orofa ity ofvalues.AnytracenotjustChristianity author is noorderofends,meta-empirical true withoutevenahintofproof,thatthere asunquestionablyise, whichofcourseistaken Indeed Reich’s thoughtisbasedontheprem In the1960smanyofusvainlyattemptedto Thus SpakeZarathustra, How ShouldWe Then Live? . Thatiswheremodern The Portable Nietzsche Nietzsche de 180–81. 13 14 Adolf - (New ------like history according to Marx, is eliminated. they experienced.”16 What is man reduced to, then, if not to a Richard Stivers in his book, Shades of Loneli- bundle of physical needs?15 ness, contends that modern mental disorders are not genetic or chemical in nature, but relational, The Technological Diminishment and that relational breakdowns are in turn exacer- Technology has become the chief god in the bated by technology. “I think that a technological pantheon of idols, beginning with the Enlight- civilization provides an extremely harmful envi- enment. Control over material culture is over- ronment. The various shades of loneliness are the whelming all human concerns and aspirations. As price we pay for living in a society dominated by “extensions of man,” technology was defined by technology.”17 In the nineteenth century personal- the human. Presently man is being transformed as ity supplanted character in defining the human.18 an extension of material culture and technology. Stivers argues that public opinion motivates envy What we think we control has a way of controlling as the unifying principle of personality.19 “Tech- us. nology makes human relations abstract and thus The modern incarnation of the idol Narcissus impersonal.”20 TV promotes superficial emotions is revealed in the world of screens. Narcissus, a and attachments. It becomes a substitute reality. Greek god who falls in love with his own reflec- Direct experience is lost and so is reality itself.21 tion, is symbolic of ultimate self-absorption. People The self is no longer defined in terms of its rela- have abandoned their porches for their entertain- tionship to God and others. Thus, fear and loneli- ment centers. Witness your town or street with its ness dominate. eerie blue cathode ray light radiating from your Humans are meant to live in relationship to neighbors’ windows as you walk by, if you ever God and others. The superficial tendency of mod- walk by. Public space is increasingly diminished ern technologies is alienating. We are historically in our communities. Witness the people who are lonely because TV is an anti-narrative with no “somewhere else” even while they are in your context, only the present. Those who have no past, space on a smart phone. have no future—and thus no hope. Couch potatoes are not only passive observ- Technology fosters gnosticism, as if humans ers but takers, cultivating an incapacity to give of are disembodied spirits living in the virtual rather themselves. Furthermore, they have little to give. than the real world. Marshall McLuhan warned Consumption reigns. The moral nature concerned of the “disincarnating” tendency of the electronic with commitment and values is replaced by the environment.22 aesthetic nature concerned with the enjoyment of The Electronic Revolution displays a strong the senses. God created us such that the moral na- tendency toward what Os Guinness calls ture is meant to inform and control the aesthetic. “Cybergnosticism.” [Fit Bodies Fat Minds, One great ironic tragedy of the world of 1994, 129] McLuhan feared that the great enhanced “communication” is the problem of loneliness. Psychologists Robert Kraut and Vicki Lundmark studied the effects of Internet use with 16 Richard Stivers, Shades of Loneliness: Pathologies of a Techno- ninety-six families over two years. They concluded logical Society (Lanham, MD: Rowman & Littlefield, 2004), 41. that “the more time individuals spent online, the 17 Ibid., 6. 18 Ibid., 13. greater the degree of depression and loneliness Thoughts Servant 19 Ibid., 15. 20 Ibid., 17. 21 Ibid., 24. 15 Augusto Del Noce, The Crisis of Modernity, trans. and ed. 22 Marshall McLuhan, “The Brain and the Media,” in Marshall Carlo Lancellotti (Montreal and Kingston: McGill-Queen’s McLuhan: The Man and His Message, ed. George Sanderson University Press, 2014). and Frank Macdonald (Golden, CO: Fulcrum, 1989), 184. 13 14

Ordained Servant $ Volume 26 2017 Mind less. HarryBlamires saysitwellin ence oftheliberatedindividual hasleftusthought from DefiningtheHuman The Retreat oftheCulture andtheChurch image, andthusourhumanity. 1963), 40. 24 23 Reynolds, Harry Blamires, knowledge andwisdomincontradistinction distinct frompersonalopinions; torehabilitate ofobjectivetruth as thestatus to re-establish in reconstitutingtheChristianmind will be mind isglimpsed.Oneofthecrucial tasks extent ofthesecularizationmodern and scarcelygraspablenotionsthatthefull the Christianmind. Itisprecisely insuchodd sions isasymptomofthedisappearance of look uponconvictionsaspersonalposses Of coursetheveryfactthatnowadays we The Romanticidealoftheauthenticexperi The PlagueofAnti-intellectualism The bodyisessentialtobeing madeinGod’s 80]. ing andunity” [ Pentecostal condition computer language intoanyothercodeorlanguage.The translationofanycodeor means ofinstant Today computer men soughttoscalethehighestheavens. may havebeenthe‘Tower ofBabel of division andseparationweknow sowell, technology ofhumanextension,whosepowers Media His Message Tube,” in with therealworld...” [“ALastLookatthe with astrongbiastoward fantasy “discarnate man tendency oftheglobalvillage from predilection andwhim. (1963): 23

McLuhan The Word IsWorth aThousand Pictures , inshort,promises bytechnologya Marshall McLuhan:TheMarshall Manand The Christian Mind 1989,197]In Understanding Media Understanding . Thediscarnate TVuser, s holdoutthepromise ofa observes:“Languageasthe ofuniversal understand (NewYork: Seabury, Understanding Understanding 24 wouldbe The Christian , dispenses ’ bywhich

, 57. , 1965, - - - - superior performance,agelessbodies, andhappy through bioengineeringtoyieldbetterchildren, “enhancement,” whichseekstoimprovehumanity which helpsalleviatedisease andinjury, and inquiry.” port’s principal author,definesitasan“ethical ofHappiness, the Pursuit Bioethics, and naturethroughbiotechnology. who now hastheabilitytoshapehisown destiny notion thatmanissimplyasophisticatedanimal, secular thoughthasleftuswithanevolutionary ity todefinethemeaning ofthehuman.Atbest 28 of Technology 27 26 Regan, 2003).Dr. LeonKassistheprincipal author. ness 25 munion ofsaints. outside thediscipline ofthechurchandcom are coming totheologicalandspiritualconclusions sacraments, aswellthecommunity offaith.We toGod’sdeeply inhospitable Word, grace,andthe ogy ingeneralandelectronic media inparticular is rich andsatisfyinglife.” is hailedasthefinalstridetoward thatuniversally and thechurch.“Everytechnologicalinnovation of media isamajorproblemforboththeculture Naïveté regarding thedehumanizing tendencies think, viewtheworld,andstructureofculture. nology trouble fromthehumancondition.” the technologicalpromise—[is] theeradication of reality. AlbertBorgmannobservedthatthe“rootof souls. Technology withoutethicsisadangerous

Ibid., 19. Albert Borgmann, Ibid., xx. Beyond Therapy: Biotechnology ofHappi andthePursuit , a In thereportofPresident’s Council on Anti-intellectualism deprivesusoftheabil A cultureinformedanddominated bytechnol Electronic media arealteringthewaywe The Failure MediaandTech toUnderstand

report ofthePresident’s Council onBioethics(NewYork: 26 Hedistinguishes between“therapy,” (GrandRapids:Brazos,2003),78. Beyond Therapy: Biotechnology and Power Failure: ChristianityintheCulture 28 25 LeonKass,there 27 ------The Hope of Reformation: Reclaiming the “is capable of personal companionship with the 31 Human infinite and eternal God.” Scripture gives us a true view of God’s world and God’s image-bearer, Develop Clear Thinking about Humanity humankind. with the Biblical Doctrine of Man 3. God has sent the True Man, Jesus Christ, to As Harry Blamires encourages us: save us from our dehumanizing idols. The most significant declaration of Scripture The sphere of the intellectual, the sphere of is the startling statement with which John begins knowledge and understanding, is not a sphere his gospel: “In the beginning was the Word, and in which the Christian gives ground, or even the Word was with God, and the Word was God” tolerates vagueness and confusion. There is no (John 1:1). The phrase “In the beginning” hear- 29 charity without clarity and firmness. kens back to Genesis 1:1. There, as the name of the Son (Word) implies, was communication par Articulate a Christian View of Humanity: excellence. In John 5:20 we read, “For the Father Five Key Assertions loves the Son and shows him all that he himself 1. The infinite-personal triune Creator has is doing.” The verb “shows” (dei,knusin) means made everyone in his image. reveal, explain, and in the present tense indicates a Personality and purpose are ultimate, not continuous activity. In Christ’s high priestly prayer impersonality and chance. The inter-Trinitarian in John 17, we are told that there was a covenant love and glory is shared through eternal communi- made in eternity between the Father and the Son cation in the mysterious interpenetration (pericho- to save his elect people. “I glorified you on earth, resis) of the divine Persons. God made humanity in having accomplished the work that you gave me to his image so that we could communicate with God do” (v. 4). Here is communication of the profound- personally (Gen. 1:26; 2:7). est sort. 2. God has spoken a personal Word to mankind The quest for human perfection without in the Bible. Christ is a futile effort, but also an understand- Silence is not ultimate. Thus, from the able aspiration. It represents the original deceit beginning human communication was not only that man can live without God, and reflects the imitative of Trinitarian communication, but also original intention of creation: glorious perfection covenantal in nature as God spoke to Adam in the in Jesus Christ. garden. The very first human experience of com- 4. As God’s image-bearers, humanity is gifted munication was not social, but between God and with the ability to explore and draw out the potenti- man, and God was the first to speak. His speech alities of God’s creation. was always by way of the sovereignly initiated and Our inventions must be employed in ser- defined arrangement of his relationship with man, vice to our fellow man. Because of sin, we must which the Bible calls a covenant. We were created understand the ways that our inventions are both with dignity and worth. blessings and liabilities. All our inventions must be Humans are unique among the creatures, employed, above all, in service to God. Christians in contrast to the materialist biological reduc- need to demonstrate the new humanity in Christ tion of Darwin. Barzun declares, “Man alone in every sphere and endeavor of life. Paul calls us has a biography and he but shares a zoology.”30 J.

to this complete consecration in Romans 12:1–2: Thoughts Servant Gresham Machen, in The Christian View of Man, asserts that man as distinct from animal creation I appeal to you therefore, brothers, by the

29 Blamires, The Christian Mind, 40. 31 J. Gresham Machen, The Christian View of Man (London: 30 Barzun, Science, 306 Banner of Truth, 1965), 145. 15 16

Ordained Servant $ Volume 26 2017 Servant New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds the lastAdam,JesusChrist. as thatimageisrestoredinthetrueandfinalman, view ofwhoweareasGod’s image,butespecially inflicts, wecanpromoteandmodelaChristian cannot controlthedamagethatdehumanization can doalotofdamagetrying.” WhileChristians human nature?”Hewiselyresponded“No,butwe once asked,“Canmoderntechnologicalmanalter Conclusion Bible. communication andfellowship ispervasiveinthe offace-to-face that thisthemeoftheimportance article onthistopic,Iwasamazedtodiscover on face-to-facerelationships.Inwritingmy2012 electronic devices,sothatwemayfocusmore nity inthefamily, thechurch, andtheworld. Ordained Servant Online Personal PresenceinMinistry andLife,” 32

Gregory E.Reynolds,“Face toFace: of TheImportance Ken Myers,thehostofMarsHillAudio, was Christians needtobebetterstewardsofour 5. Exhibittruehumanityingenuinecommu andperfect. is goodandacceptable you maydiscern whatisthewillofGod, by therenewalofyourmind, thatbytesting conformed tothisworld,butbetransformed which isyourspiritualworship.Donotbe toGod, living sacrifice,holyandacceptable mercies ofGod,topresentyourbodies asa (Dec. 2012),https://opc.org/os.html?article_id=340; 32 . 21 (2012):20–26. servesasthepastorofAmo Ordained Servant Ordained - - “Let us,” saidhe,“pouronhimallwecan. Having aglassofblessingsstanding by, When Godatfirstmademan, by GeorgeHerbert The Pulley by Gregory E.Reynolds Online Originally publishedelectronically in cal Reflection The Pulley: ATheologi 1 http://opc.org/os.html?article_id=653&issue_id=129. movement totheentirepoem. Suchisthein named onlyinthetitle,but gives metaphorical word Sabbath.So,theimage ofthepulleyis insight intoSabbathrestwithouteverusingthe creation ofhumankind.Herbertdisplays profound born—in thebiblicalcreationtext,describing I May tosshimtomybreast.” If goodnessleadhimnot,yetweariness Let himberichandweary, thatatleast, But keepthemwithrepining restlessness; “Yet lethimkeeptherest, So bothshouldlosersbe. And restinNature,nottheGodofNature; He wouldadoremygiftsinsteadofme, “Bestow thisjewelalsoonmycreature, “For ifIshould,” saidhe, Rest inthebottomlay. Perceiving that,aloneofallhistreasure, When almostallwasout,Godmadeastay, Then beautyflowed, thenwisdom,honour, So strengthfirstmadeaway; Contract intoaspan.” Let theworld’s riches,whichdispersèd lie, this iswhereGeorgeHerbert’s magine going backtoGod’s thoughtsinEden; pleasure. November 2017

Ordained Servant The Pulley

was

- - tricate skill of Herbert. However, his theological creatures, equipped to rule the world for the glory acumen is not inferior to his poetic ability. For of God and everlasting enjoyment of him. But Herbert truth trumped wit—a critical feature of wait, God knows something about man that would the Metaphysical poets—though he was a master ruin his design: Sabbath rest is a unique blessing at of the latter. In this poem he exhibits penetrat- the bottom of God’s treasure chest. So “God made ing insight into the nature of man and his quest a stay,” withholding this single blessing. for rest. Herbert explores Pascal’s “God-shaped Stanza three explains why. The subtlety of vacuum” in every human heart, which, if not filled Herbert’s theological acumen is revealed in these with God himself will not yield rest. The poem is lines: made up of four quintets (five-line stanzas). They “For if I should,” said he, move from the creation of man to the answer to “Bestow this jewel also on my creature . . .” the question of why God withheld rest from him. He concludes with the way God moves us to find “Also”? Yes, God has entered his rest upon com- true rest. pleting his creation on the sixth day. Remember, The first stanza reveals God’s intention to rest here is enjoyment of a completed task, not bless his image-bearer with the “world’s riches,” sleep. But God recognizes a special danger in poured out of a heavenly glass to concentrate giving this gift to man at creation: “He would all of the world’s wonders in the consciousness adore my gifts instead of me” and worship and and possession of his first human creation in the serve the creature rather than the Creator (Rom. Paradise garden. A “span” is the short distance 1:25). Mankind would seek Sabbath rest in the between the tips of the thumb and little finger of created order: “And rest in Nature, not the God an outstretched hand. Perhaps Herbert had Psalm of Nature,” eliminating him from human life, 8 in mind: “When I look at your heavens, the work a temptation amplified in modernity. “So both of your fingers, the moon and the stars, which you should losers be.” God created man to worship and have set in place, what is man that you are mind- serve him above all, to glorify God and enjoy him ful of him, and the son of man that you care for forever in true Sabbath rest. Without such wor- him?” (Ps. 8:3–4). Man is small in the context of ship there can be no lasting enjoyment of God or the vast universe, and yet he is made “a little lower his world, only outer darkness; God’s purpose in than the heavenly beings and crowned . . . with creating man would be frustrated. Complete rest glory and honor” (Ps. 8:5), and is given dominion is an eschatological gift that would come, not with over the entire created order. He is unique among the first creation, but the second creation in the God’s creatures. second Adam. “Thus it is written, ‘The first man So, in stanza two the blessings are poured Adam became a living being’ [Gen. 2:7]; the last out. “Strength” is first, implying not only physical Adam became a life-giving spirit” (1 Cor. 15:45). power, but also mental and moral ability to create Stanza four envisions the ultimate purpose culture and rule the world with integrity. Then of withholding rest from man. It begins with a “beauty flowed” gives the impression of beauty’s beautiful, adroit pun: “Yet let him keep the rest.” presence everywhere and uniquely perceived by Everything but rest he may keep and vainly seek man. The entire creation reveals the beauty of rest in those very blessings. Also rest rests in the its Creator, but only mankind appreciates that glass. The built-in frustration of this vain quest

beauty. “For his invisible attributes, namely, his for rest without God will leave man in a state of Thoughts Servant eternal power and divine nature, have been clearly “repining restlessness,” perpetual discontent, yet perceived, ever since the creation of the world, with a “pining”—a longing for fulfillment. Man is in the things that have been made” (Rom. 1:20). constantly seeking satisfying rest in every endeavor Then “wisdom, honour, pleasure” paints a portrait and, even when it seems attainable, death ends the of man being given the highest dignity of all delusion, as Ecclesiastes teaches.

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Ordained Servant $ Volume 26 2017 need suchtodraw ustoGod. yields theparadoxthatpullingdown liftsup.We image ofaroperunning overasuspendedwheel thatframesthepoem.Thesimple is ametaphor for joytothelivingGod”(Ps.84:2). for thecourtsof I willfillit”(Ps.81:10).“Mysoullongs,yes,faints of thelandEgypt.Openyourmouthwide,and am the 21:20). Somuch Scriptureenvisionsthisgoal:“I reclining inthispersonalfashion(John13:25; leaning onthebreastofGodreminds usofJohn’s This isthegreatendofhumankind.Theimage between mankindandthetruelivingGod. great errand,toachieveintimatecommunion him tomybreast.” Godhassentwearinessonthis using boththesemeanstobringpeoplehimself. in theBibleandchurchhistory, examplesofGod turn tohim,“weariness”may. Thereare,ofcourse, goodness inprovidencedoesn’tmovepeopleto eth theetorepentance.” Inotherwords,ifGod’s James Bibleinmind: “ThegoodnessofGodlead not,” henodoubthasRomans2:4fromhisKing vides uswitheverythingtoenjoy”(1Tim. 6:17). ofriches,butonGod,whorichlypro uncertainty not tobehaughty, nortosettheir hopesonthe “As fortherichinthispresentage,chargethem So, “richandweary”manmaylearnthislesson: (Cambridge: Cambridge University Press,2007),549.Theimage 2 Hellen Wilcox,ed., ceases and the pulley reaches a point of stasis, ceases andthepulleyreaches apoint ofstasis, the bosomofalovingGod,thenmotion liever hasachieved‘afinalsabbathrestwithin individual toGod’s level,and.whenthebe ‘rest’ ononeropewhichwillhoist or‘toss’ the of ‘rest’inthepoem:.itisweight of pulley isnotunconnectedtothecentralidea to aspirationsforeternalrest.Thenotionofa Human depressionandrestlessnesswilllead So, whatisthesignificance ofthepulley?It The loveliestlineofallisthelast:“Maytoss When Herbertsays,“Ifgoodnessleadhim There canbenospiritualreposewithoutGod. or finalrest’(Hunter,1976). L ord yourGod,whobroughtyouupout The English Poems ofGeorgeHerbert L ord ; myheartandfleshsing 2

- - - and Iwillgiveyourest”(Matt.11:28). “Come tome,allwholaborandareheavyladen, one whohaswonitforus,theLordJesusChrist: we areencouragedtopursueSabbathrestbythe seem tohavefailedreachit”(Heb.4:1).And, letusfearlestanyofyoushould his reststillstands, promise: “Therefore,whilethepromise ofentering relatives, andfriends.ThankGodwehavethis ended withaprayerformyunbelievingchildren, poem onmywalksforthepastyear,Ihavealways As Ihavebeenmemorizingandreciting this that apersonwho contrary, mosthumanspersistinthedelusion 2011), 123. Fifty-Two ofHisBestLovedPoems 3 from manywriters. several insightstoWilcox’s commentary,whichisacompilation tion of apulleywasusedbeforeHerbert by NicolBurnein Servant New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds Jim ScottOrrick, (1581), andbyThomasNashein “In spiteofoverwhelming evidencetothe . A Year withGeorgeHerbert:A Guideto has everything servesasthepastorofAmo (Eugene,OR:WipfandStock, Red Herring willbehappy.” Ordained (1599).Iowe Disputa 3 -

- gospel and seek by full exercise of his min- The Shape of Ministry istry the spiritual profit of those with whom he labors. As a minister or servant of Christ it in the OPC is his duty to feed the flock of God, to be an Originally published electronically in Ordained Servant example to them, to have oversight of them, Online December 20171 to bear the glad tidings of salvation to the ignorant and perishing and beseech them to by Gregory E. Reynolds be reconciled to God through Christ, to exhort and convince the gainsayer by sound doctrine, he shape of something is its form, outline, or and to dispense the sacraments instituted by Tcontours. It gives one a good idea of a large Christ. Among those who minister the Word subject, but it does not get into depth on any the Scripture distinguishes the evangelist, the one issue. That is what I hope to do in this essay: pastor, and the teacher. present a portrait of the office of minister in the 3. He who fills this office shall be sound Orthodox Presbyterian Church.2 in the faith, possess competency in human A ministry in the OPC is essentially a minister learning, and be able to teach and rule others. of the Word (verbi divini minister). As ambassadors He should exhibit holiness of life becoming of Christ, ministers must exegete and proclaim the to the gospel. He should be a man of wisdom message of their King. Understanding the text of and discretion. He should rule his own house Scripture and the culture in which the embassy well. He should have a good report of them of the church is established is necessary in or- that are outside the church. der to be faithful ambassadors. All aspects of the Chapter VIII ministry flow from the ministry of the Word. This Pastors ministry is confessional, means-of-grace focused, and pastoral in execution. The narrower—that is, Christ’s undershepherd in a local con- more biblical—the job description, the deeper the gregation of God’s people, who joins with the ministry of the Word. That description must be ruling elders in governing the congregation, rooted in Scripture, which is clear in our Form of is called a pastor. It is his charge to feed and Government:3 tend the flock as Christ’s minister and with the other elders to lead them in all the service of Chapter VI Christ. It is his task to conduct the public wor- Minister or Teaching Elders ship of God; to pray for and with Christ’s flock 2. Every minister of the Word, or teach- as the mouth of the people unto God; to feed ing elder, must manifest his gifts and calling the flock by the public reading and preaching in these various aspects of the ministry of the of the Word of God, according to which he is to teach, convince, reprove, exhort, comfort, and evangelize, expounding and applying the 1 http://opc.org/os.html?article_id=660&issue_id=130. truth of Scripture with ministerial authority, 2 Originally “The Shape of Ministry in the OPC” was a lecture as a diligent workman approved by God; to given each June since 2010 at Camp Shiloh to the students gathered at the annual Shiloh Institute, introducing aspiring administer the sacraments; to bless the people ministerial candidates to ministry in the OPC. This, of course, is from God; to shepherd the flock and minister Thoughts Servant my perspective after four decades of OPC ministry, but not the only perspective. the Word according to the particular needs 3 The Form of Government, in The Book of Church Order of of groups, families, and individuals in the the Orthodox Presbyterian Church Containing the Standards of congregation, catechizing by teaching plainly Government, Discipline, and Worship (Willow Grove, PA: Com- mittee on Christian Education, 2011), VI.2–3; VIII, p. 9–11. the first principles of the oracles of God to the baptized youth and to adults who are yet babes 19 20

Ordained Servant $ Volume 26 2017 of minister oftheWord: from this. of worship.Allelseinthelifechurchflows ing, andhearingofScripture—isthesupremeact ministry oftheWord ofGod—the reading, preach or virtualcanreplacethisspiritualreality. The heart andsoulofpastoralministry. ( A MinisteroftheWord Christ isrevealed. Word thatGod’s extraordinary redemptioninJesus It isthroughordinary mencalledtominister God’s ordinary ministry ofWord, sacrament,andprayer. job descriptioncomesfromGod’s Word. Itisthe ing amoresuccessfullifeinthisworld.Aproper people throughstoriesandmorallessons,promot he isnotamotivationalspeakerwhoinfluences cial organizer developinganddirecting aprogram; personality; heisnotachiefexecutiveofficerorso ing toinfluencepeoplethroughtheforceofhis the Christianminister is.Heisnotacelebrityseek Stock, 2001). Pictures: Preaching intheElectronicAge 4 Verbi DiviniMinister This istheburdenofmybook, wisdom. For Idecided toknow nothingamong you thetestimonyofGodwithloftyspeechor to you,brothers,did notcomeproclaiming to is thepower ofGod..AndI,whenIcame are perishing,buttouswhobeing saved it For thewordofcrossisfollytothosewho The Bible,nottheculture,definesoffice The centralityoflivepastoralpreachingisthe 1. APreaching-Centered Ministry An OPCMinister is: There aresadlymanymisconceptions ofwhat to thelost. and thedying;tomakeknown thegospel to minister tothepoor,sick,afflicted, training themtobefaithfulservantsofChrist; instructing andcounselingindividuals, and in Christ,visitingthehomesofpeople, you exceptJesusChristand him crucified. ) The Word IsWorth aThousand (Eugene,OR:Wipf& 4

Nothing digital

- - - - 2005), Q.23–26;33–38. echisms 6 tee onChristianEducation,2011),II.A.3.a, p.134. ment, Discipline,andWorship Church OrderoftheOPC ContainingStandardsGovern 5 fication, perseverance,andglorification. range ofhisbenefits:justification,adoption,sancti prophet, priest,andking;preachingthewhole as theGod-manandheadofvisiblechurch: Scripture inthefullnessofhismediatorial office correctly.” The preachermust “handletheWord ofGod the textofScripture,“wholecounselGod.” of preaching. distance usfrompeopleandthechurchlycontext of hisservant,theminister oftheWord. Screens the mediation ofhisSonviathepersonalpresence dressing himselftohispeopleface-to-facethrough the useofPowerPoint misses thepoint ofGodad a consuming fire”(Heb.12:28–29). For example, worship, withreverenceandawe, forourGodis shaken, andthusletusoffertoGodacceptable grateful forreceiving akingdomthatcannotbe God withreverenceandawe. “Thereforeletusbe They must beconducive toworshipinga holy are notdifferent “styles”thatsuitdifferent people. from thelatestfadsinworship.Ways ofworship The ShorterCatechism,in The DirectoryforthePublicWorship ofGod,in The ministry oftheWord must beprotected plete patienceandteaching.(2Tim. 4:1–2) season; reprove,rebuke,andexhort,withcom preach theword;bereadyinseasonandoutof dead, andbyhisappearingkingdom: Christ Jesus,whoistojudgethelivingand I chargeyouinthepresenceofGodand (1 Cor. 1:18;2:1–5) the wisdomofmenbutinpower ofGod. and ofpower, thatyourfaithmight notrestin wisdom, butindemonstrationoftheSpirit my messagewerenotinplausiblewordsof and much trembling,andmyspeech And Iwaswithyouinweaknessandfear In Luke24:44–46JesusrevealshisOldTesta Preaching demandsexplaining andapplying (Willow Grove, PA: Committee onChristianEducation, 5 ThismeanspreachingtheChristof The Confession ofFaith andCat (Willow Grove, PA: TheCommit 6 The Book of ------ment hermeneutic to his disciples on the Emmaus Helvetic Confession makes this startling statement: Road, demonstrating that he is revealed in all of “The preaching of the Word of God is the Word Scripture, the Tanach (Torah, Neviyim, Ketuvim); of God.” The power of the message is given to the Christ is the eternal purpose of the history of herald by the King himself; it is not determined redemption from the beginning. He is the Lamb by audience expectation. As Paul says in Romans slain from the foundation of the world. 1:16: “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who All who dwell on the earth will worship him, believes, to the Jew first and also to the Greek.” whose names have not been written in the Elsewhere he asserts the nature of his ministry with Book of Life of the Lamb slain from the foun- a different but equally humble metaphor, “This is dation of the world. (Rev. 13:8, nkjv) how one should regard us, as servants of Christ and . . . making known to us the mystery of his will, stewards of the mysteries of God” (1 Cor. 4:1). according to his purpose, which he set forth in So, the message, the medium of proclamation, Christ as a plan for the fullness of time, to unite and the messenger as a simple herald, are perfectly all things in him, things in heaven and things suited to the Gospel of the suffering and crucified on earth. (Eph. 1:9–10, cf. Rom. 8:28–30) Christ. The preacher is utterly dependent upon the persuasive power of the Spirit of the King. As Paul’s conception of the preacher is a her- even the apostle Paul says, we should be ald, not a persuader.7 In 1 Corinthians 1:21 the ambiguity of the KJV translation best captures the praying at all times in the Spirit, with all range of meaning of Paul’s phrase “the folly of prayer and supplication. To that end keep alert preaching” (mwri,aj tou/ khru,gmatoj). It is impor- with all perseverance, making supplication for tant to appreciate the proper semantic range of the all the saints, and also for me, that words may khru,x (“preacher”) word group. Both the message be given to me in opening my mouth boldly and the method are foolish. “For after that in the (confident, not brash) to proclaim the mystery wisdom of God the world by wisdom knew not of the gospel, for which I am an ambassador in God, it pleased God by the foolishness of preach- chains, that I may declare it boldly, as I ought ing to save them that believe.” The ESV, NKJV, to speak. (Eph. 6:18–20) and NIV, unfortunately, all opt for the message Trusting God in the preaching moment in being foolish. the power of the Spirit of Christ is where the oral “Unlike the orator,” a herald of the exalted nature of preaching comes into its own. The notes King “was not results-driven; he was obedience- are not a sermon, neither is the mere memory of driven.”8 He is an executive instrument of the Lord, a text. The sermon is the communication of God declaring a message with the authority of Christ. with his people through his messenger. He comes with an announcement from heaven; he is not audience-driven, meeting audience expec- 2. A Confessional Ministry (Confessional tation as the persuader. This is why the Second Mind-set) Ministry of the Word is rooted in the ancient historical traditions of biblical interpretation. We 7 I have explained this in greater detail in “A Medium for the Message: The Form of the Message Is Foolish, Too,” in Confident stand on the shoulders of our fathers in the faith, of Better Things: Essays Commemorating Seventy-Five Years of the especially as theology has been articulated in the Thoughts Servant OPC, ed. John R. Muether ad Danny E. Olinger (Willow Grove, PA: Committee for the Historian of the Orthodox Presbyterian confessions of the church, beginning with the ecu- Church, 2011), 311–34. menical creeds of the ancient church. To shun con- 8 Duane Litfin, “Swallowing Our Pride: An Essay on the Fool- fessions is the folly of starting over when mapping ishness of Preaching,” in Preach the Word: Essays on Expository the complex terrain of biblical revelation. As C. H. Preaching in Honor of R. Kent Hughes, ed. Leland Ryken and Todd Wilson (Wheaton: Crossway, 2007), 119. Spurgeon once wisely eschewed such biblicism: 21 22

Ordained Servant $ Volume 26 2017 ship thatisshapedbytheattitude ofworship“with liturgy.”call “covenantal Thatistheformofwor era, theLord’s Day. primarily ontheonlyholydayofnewcovenant way thatGoddisciples place hispeople.Thistakes life ofthechurch.Thisisordinary, orregular, undergird andshapeallaspectsoftheministry and per andbaptism,prayer,enjoyedcorporately, life. Preaching,thesacramentsofLord’s Sup (52 HolyDays) clearly teaches.Thisistheconfessionalmind-set. church. We confesswhatweagreetheBible matters couldnotbetheconfessionofwhole of orthodoxfaithdisagreed, theyagreedthatthese ments arecompromise documents.Wheremen Scripture insummaryfashion. minds seekingtoaccuratelyportraytheterrainof lible, theyrepresenttheworkofthousandspious road mapsoftheBible.Whiletheyarenotinfal London: BannerofTruth, 1969), 1. 9 C. H.Spurgeon, Attention shouldbepaidtowhatwemight centerofChristian Public worshipisthevital 3. AnOrdinary-Means-of-GraceMinistry Remember alsothattheseconfessionalstate The confessionandcatechismsaretime-tested God, andmighty inScriptures. of are contenttolearnfromholymen,taught is notforthesegreatoriginals,butyouwho has revealedtoothers.Mychatthisafternoon themselves shouldthinksolittleofwhatHe much aboutwhattheHolySpiritrevealsto so menwhotalk It seemsoddthatcertain the attemptasaninsulttoyourinfallibility. little coteriewhothinkwithyou,wouldresent worth thetroubleofconversion,andlikea that opinion, prayremainso,foryouarenot you inthefieldofexposition.Ifare and learnedmenwhohavelaboredbefore fromtheworksofdivines without assistance think orsaythatyoucanexpoundScriptures Of course,youarenotsuchwiseacresasto Commenting andCommentaries 9 (1876;repr.,

- - - - church inthisworld.We aretoldbysomethatwe engaged in. ing beforetheotherelementsofworshipcanbe Jesus Christwithprayerforforgivenessandbless approached throughthemediation oftheLord will varyfromchurchtochurch,Godmust be by thatsameWord. For example,whilethatorder clearly warrantedbyGod’s Word, butalsoordered or elements,ofpublicworshiparenotonlytobe God withhiscovenantpeople.” other butis,beforeallelse,ameetingofthetriune not merelyagatheringofGod’s childrenwitheach defines worship:“Anassemblyofpublicworshipis reverence andawe” (Heb.12:28).Ourdirectory Baker, 1963),110. Childs Robinson,trans.RobRoyMcGregor (GrandRapids: 11 10 commitment tothecentralityofchurch: Ordinances to thecontentofworship. principle.” Theformsofworshipmust besuitable lated bytheWord ofGod,thatisthe“regulative responsibility toteachthatworshipmust beregu of God.Ministers andeldershaveapedagogical Reformed worship,formedaccording totheWord supplanted bythebeautyof the follyofimitation shirks theresponsibilityofteachingabetterway— or youngpeoplewillnotcome.Butthatstance must popularcultureinour“worshipstyle” imitate

Pierre Ch.Marcel, The DirectoryforthePublicWorship ofGod,I.B.1,p.125. This order,orliturgy, thenformsthelifeof am debtor. glory andfortheuseofhispeople,towhomI I shallemployitconscientiously toserve his nations ortopleaseanylivingman,butthat misuse hisdoctrinetoserveanyhuman incli I furtherpromise andswearthatI shall not of thisChurchtowhichhehasobligatedme. bearing hiswordwithpurityfortheedification which IamcalledshallserveGodfaithfully, I promise andswearthatintheministry to A ministerial oathfromGeneva’s 4. AChurch–CenteredMinistry of1561demonstratestheReformed 11 The Relevance ofPreaching 10 Thecontent,

Ecclesiastical , ed.William - - - An Ambassador of Christ discern what is the will of God, what is good and acceptable and perfect. (Rom. 12:1–2) 1. Living in our Culture with the Church Conformity to the world is the default position as a Counter-Environment: “Spirituality of the of every sinner born into the world. The church, Church” formed by the preached Word, is the only environ- Being the church is the best thing Christians ment that transforms lives that glorify God and can do for our lost world. The doctrine of “the enjoy him forever. spirituality of the church” distinguishes the church as a uniquely spiritual institution bounded by the 2. Living in our Culture as Ambassadors of parameters of the Great Commission. In other Christ words, the Bible defines the church’s mission. The Being an embassy requires understanding of visible church, structured according to the Word as the surrounding culture to which one comes as an an embassy of the risen Lord, announces and em- emissary of another country. This means cultural bodies his, not our, message to a lost world. Paul re- participation along the lines of the Lord’s advice to minds us of his position in a pagan culture, preach- the exiles in Jeremiah 29:7: “But seek the welfare ing “the gospel, for which I am an ambassador in of the city where I have sent you into exile, and chains” (Eph. 6:20). The apostolic identity and pray to the Lord on its behalf, for in its welfare you mission of the church is clearly defined: “There- will find your welfare.” But proper exegesis of the fore, we are ambassadors for Christ, God making culture demands understanding and interpretation his appeal through us. We implore you on behalf of from a biblical perspective, through the lens of Christ, be reconciled to God” (2 Cor. 5:20). Scripture. Ken Myers wittily reminds us of the danger of It is significant that Princeton Theological seeking to win the world by adopting its methods Seminary is closely associated with a university. and media: creating a kind of parallel popular cul- Reformed ministry is to be well-rounded in the ture in which the church is “of the world but not context of the liberal arts. That is the Princeton 12 in the world.” Terroir in viticulture is the climate, tradition in which we stand. Properly understood soil, and farming techniques, the environment in this does not compromise the antithesis of the which good grapes are grown for winemaking. The church. Thus, OPC ministry seeks to avoid cul- terroir of Christian discipleship is not the culture, tural compromise, which imitates the world, and but the Word that forms the life of the church. cultural separatism, which seeks to create a culture The uniquely transcendent reality of the gospel is all its own. The believer is to be spiritually separate the church’s authentic environment. The realm to in the midst of the world, as Paul reminded the Co- which we invite people from the world is a domain rinthian church, “I wrote to you in my letter not to antithetical to the world’s environment. They don’t associate with sexually immoral people—not at all need more of what they already have. meaning the sexually immoral of this world, or the I appeal to you therefore, brothers, by the mer- greedy and swindlers, or idolaters, since then you cies of God, to present your bodies as a living would need to go out of the world” (1 Cor. 5:9–10). sacrifice, holy and acceptable to God, which is So, Jesus prayed for the church in his petition to your spiritual worship. Do not be conformed the Father: “I do not ask that you take them out of to this world, but be transformed by the the world, but that you keep them from the evil Servant Thoughts Servant renewal of your mind, that by testing you may one” (John 17:15). Another temptation among Christians is the quest for cultural dominance, often referred to as 12 Kenneth A. Myers, All God’s Children and Blue Suede Shoes: redeeming or transforming culture. That healthy Christians and Popular Culture (Westchester, IL: Crossway, churches will have a salutary effect on a culture, 1989), 18. 23 24

Ordained Servant $ Volume 26 2017 captures this“now andnotyet”perspective: present inthetruechurch.ThewriterofHebrews new creationnow. The futureisalreadypartly transcendent heavenlyreality, experienceofthe of therisenLordJesusChrist,connectinguswith Christians enjoythroughtheunique mediation spective iscoupledwiththepresentaccessthat there isagloriouscity onthehorizon.Thisper here wehavenocontinuing city, butinChrist there is.Foreign tothismind-set istheideathat world, believingthatthepresentevilageisall World toMortals the culture.Peter addressesthisengagement: After all,GodistheLordofbothchurchand of naturallaw andcommongraceintheworld. theantithesis,whileenjoyingpresence retains tion—to being thechurch. church paysattentiontoitsbiblicaljobdescrip no oneshoulddoubt;butitwillonlydosoifthe and confessedthattheywere strangersand afar offwereassuredofthem,embracedthem received thepromises, buthavingseenthem God. .Thesealldied infaith,nothaving has foundations,whosebuilderandmakeris same promise; forhewaitedthe city which Isaac andJacob,theheirs withhimofthe in aforeign country, dwellingintentswith By faithhedweltinthelandofpromise as Modern people,byandlarge,liveforthe 3. LivingasPilgrimsPreaching ofAnother (1 Peter 3:15–16) good behaviorinChristmaybeputtoshame. when youareslandered,thosewhorevileyour respect, havingagoodconscience, sothat, that isinyou;yetdoitwithgentlenessand anyone whoasksyouforareasonthehope always being preparedtomakeadefense In yourheartsregardChristtheLordasholy, So,respectfulengagementwithourculture would havehad opportunity toreturn.But country fromwhichtheyhad comeout,they land. Andtrulyiftheyhadcalled tomind that things declareplainlythatthey seekahome pilgrims ontheearth.For thosewhosaysuch - - - prayer: prayer: world. Jesusmakesthisclearinhishighpriestly with makingtheinvisiblevisibletoalostanddying petual bloggers, blogreaders,orevenauthors: not calledprimarilytobeconference speakers,per time devotedtolocalministry. OPCministers are place, must notbeallowed tocompromise the which maybelegitimateintheir tasks, Also certain ness manager,apsychologist, oranentertainer. minister hisjobdescription. Soyouarenotabusi subvert hisbiblicalcalling.God’s Word givesthe of leadership(mentionedintheintroduction)to spiritual warfare: corporate wisdomamongleadersinplanning and biblical modelofPresbyteriangovernancefosters tional, andinternational—withrulingelders.The the churchineveryarena—local,regional,na Defined bytheCulture An Undershepherd ofChrist become perfectlyone,sothattheworldmay one, Iinthemandyoume,thattheymay to them,thattheymaybeoneevenasweare The glorythatyouhavegivenmeI As citizens ofheaven,thechurchistasked 13–16; 13:14) but weseektheonetocome.(Heb.11:9–10, them. . For here we havenocontinuing city, called their God,forHehaspreparedacity for country. ThereforeGodisnotashamedtobe now theydesireabetter,thatis,heavenly The minister must notallow secular concepts 11:14; 15:22;24:6) dance ofcounselorsthereisvictory. (Prov. guidance youcanwageyourwar,andinabun many adviserstheysucceed.forbywise safety. .Withoutcounselplansfail,butwith but inanabundanceofcounselorsthereis Where thereisnoguidance,apeoplefalls, An OPCminister sharespastoraloversightof 1. Pastoral Work: Shepherd-Leaders,not you lovedme.(John17:22–23) know thatyousentmeandlovedthemevenas -

- - - I charge you in the presence of God and of and lead to depression among adolescents, among Christ Jesus, who is to judge the living and the other things. OPC ministers are called to teach dead, and by his appearing and his kingdom: media wisdom and stewardship (media ecology), preach the word; be ready in season and out of along with technological etiquette. When we know season; reprove, rebuke, and exhort, with com- people well face-to-face, then texting, email, and plete patience and teaching. (2 Tim 4:1–2) phone calls can be effective supplements—in that order, from the least personal to the most. But they 2. Implications of Media Stewardship for never replace personal, face-to-face presence. our Ministry in the Church There are many dimensions to this pedagogi- In the midst of our so-called “communications cal need. Ministers should encourage people: to revolution,” the electronic environment is seri- read good literature deeply, especially the Bible; to ously undermining face-to-face encounters in our have a “cool spot” to eliminate distractions. They culture and in the church. Thus, for the ministry should discourage people from coming to doctri- the centrality of personal presence, once assumed, nal and ethical convictions on the Internet, from has now become imperative as a healthy correc- gossiping, and from making decisions about the tive to the loneliness and alienation of our culture. church on Facebook. Encourage them to seek out An all-round ministry means the pastor preaches church officers with questions about doctrine and and leads the people in worship, together with the church life. Encourage them to spend time with elders personally overseeing the life and ministry of their families, developing the art of conversation. the church.13 Emphasize the importance of Sabbath keeping and family and personal devotions. This is the day But since we were torn away from you, broth- the Lord has set aside for us to enjoy the Lord’s ers, for a short time, in person not in heart, we presence in the presence of his people. This is endeavored the more eagerly and with great what forms the Christian life. Be ready to instruct desire to see you face to face, . . . Though I people about why we worship the way we do. have much to write to you, I would rather not use paper and ink. Instead I hope to come to 3. Fathering a Spiritual Family you and talk face to face, so that our joy may An OPC minister cares for all kinds of people. be complete. (1 Thess. 2:17; 2 John 1:12) “And we urge you, brothers, admonish the idle, en- Ministers should consider their personal courage the fainthearted, help the weak, be patient presence with those to whom they minister in with them all” (1 Thess. 5:14). This means a minis- the church essential to effective ministry: “As I try of humility and gentleness (church militant is remember your tears, I long to see you, that I may not to be confused with the church belligerent): be filled with joy. . . . Continue in what you have And the Lord’s servant must not be quarrel- learned and have firmly believed, knowing from some but kind to everyone, able to teach, whom you learned it” (2 Tim. 1:4; 3:14). patiently enduring evil, correcting his oppo- It is the duty of the minister and the elders to nents with gentleness. God may perhaps grant be aware of and seek to correct some of the most them repentance leading to a knowledge of deleterious effects of the social media: they may the truth, and they may escape from the snare undermine ecclesiastical authority, foster gossip, of the devil, after being captured by him to do his will. (2 Tim. 2:24–26) Thoughts Servant

13 See Gregory E. Reynolds, “Face to Face: The Importance Paul describes his ministry to the Thessalo- of Personal Presence in Ministry and Life,” Ordained Ser- nians in the most tender parental terms: vant (2012): 20–26; Ordained Servant Online (Dec. 2012), http:// opc.org/os.html?article_id=340. But we were gentle among you, like a nursing

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Ordained Servant $ Volume 26 2017 maintenance ofthepeaceandunity ofthe church. a widerangeofissuesmust abackseattothe take agree arebiblical.Ourown personalopinions about seektoenumerate standards thedoctrinesweall above,thatthose should beremembered,asstated we keepextraconfessionalagendasincheck.It theconfessionandcatechisms, secondary standards, Presbyterian government. assembly. partof Thisconnectionalismisavital in thepresbytery, andnationallyinthegeneral ally connectedwiththelargerchurch,regionally range ofchurchministry incongregationallife: church and circumstances invariouscommunionschurch andcircumstances (Zech. 4:10).Therearetimes inthehistoryof reminds us not todespisethedayofsmallthings gations. Whilesmallnessisnot avirtue,Scripture The OPCismostlymadeup ofsmallcongre 5. SufferingintheCauseofChrist the Spiritinbondofpeace.(Eph.4:1–3) theunity of another inlove,eagertomaintain and gentleness,withpatience,bearingone which youhavebeencalled,withallhumility to walkinamannerworthyofthecalling I therefore,aprisonerfortheLord,urgeyou Because weareunited doctrinallybyour An OPCminister isinstitutionallyandperson 4. Maintaining theUnity oftheChurch peaceably withall.(Rom12:14–18) all. Ifpossible,sofarasitdependsonyou,live thought todowhatishonorableinthesightof conceited. Repaynooneevilforevil,butgive haughty, butassociate withthelowly. Neverbe in harmonywithoneanother. Donotbe rejoice, weepwiththosewhoweep.Live do notcursethem.Rejoice withthosewho Bless thosewhopersecuteyou;blessand The minister shouldbecultivatingthefull become verydeartous.(1Thess.2:7–8) God butalsoourown selves,becauseyouhad ready tosharewithyounotonlythegospelof being affectionatelydesirousofyou,wewere careofherown children.So, mother taking - - and callsmenintohisministry, cangive. ering commitment thatonlyourLord,whogifts modest budgetsandsalaries,allcallforanunwav tion ofculturalrejection,humblechurchbuilding, suffer tothedegreethatPaul did, thesoftpersecu fering ofhisdisciples andleaders.Whilefewwill gospel ofacrucified Christwillrequire thesuf preters, J.GreshamMachen,remind usthatthe Paul andoneofhisbesttwentieth-centuryinter purposes. Thisisoftenhumbling.Thestoriesof when theLordusessmallthingsforhisown grand Servant New Hampshire,andistheeditor of skeag PresbyterianChurch (OPC) inManchester, Gregory E.Reynolds cause oftheLordJesusChrist. of ministers withmenwilling toforsakeallforthe of Christ.Mayheblessusineachnewgeneration an ambassadorofChrist,andunder-shepherd elites? SoamI.AretheyoffspringofAbraham? that. AretheyHebrews?SoamI.Isra am speakingasafool—Ialsodaretoboastof But whateveranyoneelsedarestoboastof—I So, anOPCminister isaminister oftheWord, not indignant? (2Cor. 11:21–29) I amnotweak?Whoismadetofall,and anxiety forallthechurches.Whoisweak,and things, thereisthedailypressureonmeofmy in coldandexposure.And,apartfromother night, inhungerandthirst,oftenwithoutfood, in toil andhardship,throughmanyasleepless ness, dangeratsea,fromfalsebrothers; tiles, dangerinthecity, dangerinthewilder ger frommyown people,dangerfromGen danger fromrivers,robbers,dan day Iwasadriftatsea;onfrequent journeys,in Three timesIwasshipwrecked;anight anda I wasbeatenwithrods.Oncestoned. the Jewsfortylasheslessone.Threetimes death. FivetimesIreceived atthehandsof ments, withcountlessbeatings,andoftennear with fargreaterlabors,moreimprison likeamadman— better one—Iamtalking So amI.AretheyservantsofChrist?Ia . servesasthepastorofAmo Ordained ------sanctification and illumination that needs to be remembered in this day and age when so many Servant think of the work of the Holy Spirit in mystical (i.e., nonintellectual) terms alone.4 All of this is to say that under normal circumstances, the works Word of regeneration/effectual calling, sanctification, and illumination involve the means of the external preached Word in coordination with the inscru- table internal work of the Holy Spirit.5 The Preaching of the My goal in this article is to first walk us through some of the biblical seedbeds of this Re- Word of God Is the Word formed confession that the preaching of the Word of God: The Holy Spir- of God is itself the Word of God. This will be followed by a brief consideration of the formulation it’s Use of Preaching in of the doctrine in the Second Helvetic Confession (1566). Finally, we will consider the contemporary Regeneration, Sanctifi- ramifications of holding, confessing, and carrying out this doctrinal commitment in practical terms cation, and Illumination Originally published electronically in Ordained Servant Online February 20171 4 See Westminster Shorter Catechism (WSC) Q&A 31 on effectual calling. Whether regeneration is identical with effectual calling or an element of it, is an interesting question which will by Jeffrey C. Waddington need to be pursued on another day. I do, however, want to stress that a concern for the intellectual element of the work of the Holy Spirit in the use of means does not require that one be eformer Heinrich Bullinger said that the committed to an intellectualist anthropology. Elsewhere I have argued for a concurrentist anthropology or function of the various Rpreaching of the Word of God is itself the aspects or powers or faculties of the human soul involving the Word of God.2 This sentiment has been a hallmark intellect, will, and emotions. All the capacities of the human soul were created very good by God, are fallen, and restored in of Reformed theology regarding the work of the the elect. There is an order, or taxis, to the proper functioning of Holy Spirit in proclaiming the message of sacred the powers of the human soul (perhaps analogous to the internal relations of the persons of the triune Godhead). See Cornelius Scripture in corporate public worship in the work Van Til’s comments to this effect in his Introduction to Systematic of regeneration, sanctification, and especially illu- Theology, ed. William Edgar (Phillipsburg, NJ: P&R, 1974), mination. While we recognize that the Holy Spirit 34–36, but this taxis does not require subordination of one power to another. Western philosophy and theology is littered with 3 can work without means, he normally uses means. debates between intellectualists and voluntarists and neither is That is, there is an intellectual element to the work correct. For more on this see my The Unified Operations of the Human Soul: Jonathan Edwards’ Theological Anthropology and of the Holy Spirit in the initial work of regenera- Apologetic (Eugene, OR: Resource Publications/Wipf & Stock, tion as well as the further work of progressive 2015), 148–86. A recent work that rightly stresses the intellectual aspect of Christian discipleship is Vern S. Poythress, The Lordship of Christ (Wheaton, IL: Crossway, 2016). 5 This is what we mean when we say that God uses the 1 http://opc.org/os.html?article_id=604&issue_id=122. “ordinary” means of grace: the Word, sacraments and prayer, per WSC Q&As 88–107. The biblical texts that we will shortly 2 It has been formally codified in the Second Helvetic Confes- examine remind us that the Word that is used is the spoken or sion (1566), ch. 1. Sam Chan attempts to buttress the traditional preached Word. This does not discount the personal silent read- Servant Word Servant Reformed perspective with an appeal to speech-act theory in ing of the Word, but that God has indicated he will bless (i.e., Preaching as the Word of God (Eugene, OR: Pickwick/Wipf & work through or with) the public oral reading and preaching of Stock, 2016). I should note that Bullinger was not idiosyncratic the Word to bring sinners to himself and to edify the saints. The in his view, but reflects the common assessment of Reformers Reformed Scholastics would refer to these as the principium such as Luther and Calvin. cognoscendi externum et internum or the external and internal 3 Westminster Confession of Faith 5.3. foundation of knowing. 27 28

Ordained Servant $ Volume 26 2017 10:16). Jesusrevealsherethat theproclamationof who rejectsmehimsentme”(Luke the onewhorejectsyoume,and that“theonewhohearsyoume,and states the disciples willgo.Inthatdenunciation Jesus stern rebukestoseveralcommunities towhich of thegospel.InthislateraccountJesusissues response totheproclamationanddemonstration lier account,andinthisone,Jesusexpectsamixed earlier inthegospelwithsimilar results. Intheear campaign thatJesussentthetwelvedisciples on heal thesick.Allofthismirrors theevangelistic to proclaimthemessageofkingdomand ahead ofhimasasortadvanceteam.Theyare disciples togointothevarioustowns andvillages short andsohedispatches seventy(orseventy-two) for allthesinsofhisown. Thetimeisgrowing time iscoming whenhewillgivehimselfuponce Jerusalem andtheeventsofpassionweek.The efficacious the saintsandthat ing ofsinnerstohimselfandinthebuilding upof the publicproclamationofWord inthedraw find istonotethattheHolySpiritordinarily uses of God.Anotherwaytosummarizewhatwewill Word ofGod,theproclamationitselfisWord preaching. Inthispublicproclamationofthe this Word comesthroughthe and developmentofChristiandisciples, andthat Word isintegral and 1Peter 1:22–25.Ineachcasewefindthat New Testament: Luke10:16,Romans10:14–17, of God.ButIwillfocusonthreetextsfromthe preaching oftheWord ofGodisitselftheWord biblical basisfortheReformedconfidencethat our considerationofwhetherthereis,infact,a The BiblicalSeedbeds in publiccorporateworship. tion ofhimandGodtheFather. his disciples’ orrejec message istheacceptance orrejectionof proclamation andthatacceptance the gospel In Luke10,Jesusbeginshislongtrektoward There aremanyplaceswecouldturntoin towards theseends. by hisdisciples tothenewbirth,furthergrowth, there isnothingmorepowerfulor is tantamount to istantamount medium ofhuman his own the - - -

Christ us thatpeoplecometofaithintheLordJesus 1968), 2:58. ontheNewTestamentCommentary (GrandRapids: Eerdmans, 7 6 Word ofGod theobvious,topreachWordstate ofGod is himself public proclamationoftheWord ofGodthatJesus of thesoulssaints).Andwealsoseethatin the savingofsouls(andpresumablyfeeding the necessityofpreachedWord speaks inthegospelproclamation.” the sentmessengers.TheimplicationisthatChrist as being heardinthegospelwhenproclaimedby feature ofthisclauseisthatChristrepresented Murray draw theproperconclusion:“Astriking the proclamationofgospel.LetlateJohn heard?” Jesus,Paul tellsus,isspeakingthrough they tobelieveinhim translations. Thetextshouldread“Andhow are the GreektextbutistypicallyinsertedinEnglish theword“of,”isnotin italicized thatthis“of” of Christ.Notethatinverse14,whereIhave Faith, Paul says,comesthroughhearingtheWord embraced andconcludeswithcallingontheLord. sage whichisthenheardandbelieved ing ofmessengerswhoconveyorheraldames name ofChristuntosalvationrequires thesend John Murray, Emphasis mine. ing, andhearingthroughthewordofChrist has heardfromus?” Isaiah says,“Lord,whohasbelievedwhathe But theyhavenotallobeyedthegospel.For the feetofthosewhopreachgoodnews!” are sent?Asitiswritten,“How beautifulare ing? Andhow aretheytopreachunless how aretheytohearwithoutsomeonepreach in him have notbelieved?Andhow aretheytobelieve How thenwilltheycallonhiminwhom In Romans10:14–17theapostlePaul reminds It seemsclearherethatthecallingon by meansof speaking.Thatis,ifImaybesoboldto of The Epistle totheRomans whom they have never heard? And whomtheyhaveneverheard?And itself sinceJesusspeaksintheactof thepreachedWord: whom So faith comesfromhear theyhavenever , NewInternational 7 in orderfor We seehere is -

. the 6 - - - proclamation himself.8 abiding Word of God, it continues to bear fruit in In 1 Peter 1:22–25 Peter reminds the recipi- the ongoing life of all those who believe it. All of ents of his letter, and us as well, that they (and we) this demonstrates the biblical provenance of the have been born again by means of the imperish- Reformed dictum that the preaching of the Word able seed planted in them and that that seed is of God is itself the Word of God. the “living and abiding” Word of God which was preached to them. The Second Helvetic Confession Having purified your souls by your obedience This Swiss confession from 1566 codifies the to the truth for a sincere brotherly love, love insight of Heinrich Bullinger, noted at the begin- one another earnestly from a pure heart, since ning of this article. I will highlight the appropriate you have been born again, not of perishable portions from chapter 1 of the confession: seed but of imperishable, through the living and Wherefore when this Word of God is now abiding word of God; for “All flesh is like grass preached in the church by preachers lawfully and all its glory like the flower of grass. The called, we believe that the very Word of God grass withers, and the flower falls, but the word is preached, and received of the faithful; and of the Lord remains forever.” And this word is that neither any other Word of God is to be 9 the good news that was preached to you. feigned, nor to be expected from heaven: and Peter notes that Christians are Christians by that now the Word itself which is preached is virtue of their having believed the imperishable to be regarded, not the minister that preaches; seed that is the living and abiding Word of God who, although he be evil and a sinner, neverthe- preached to them. New life began in these saints less the Word of God abides true and good. by the proclamation of the Word of God. This new Neither do we think that therefore the outward life began and continues in Christians since the preaching is to be thought as fruitless because Word of God is living and abiding. the instruction in true religion depends on the These texts are seedbeds of the doctrine that inward illumination of the Spirit, or because the preaching of the Word of God is itself the it is written ‘No man shall teach his neighbor; Word of God. We can draw these conclusions for all men shall know me’ (Jer. 31:34), and from what we have seen here: (1) When the duly ‘He that watereth, or he that planteth, is noth- recognized and appointed heralds of the gospel ing, but God that giveth the increase’ (1 Cor. proclaim that gospel, the response that proclama- 3:7). For albeit ‘No man can come to Christ, tion engenders is tantamount to an acceptance or unless he be drawn by the Heavenly Father’ rejection of Jesus and the Father. (2) The message (John 6:44), and be inwardly lightened by the of the gospel of Jesus Christ is disseminated by Holy Spirit, yet we know undoubtedly that means of external oral proclamation. (3) In the it is the will of God that his word should be proclamation of the Word of God/gospel of Jesus preached even outwardly. God could indeed, by Christ, Jesus himself is speaking. (4) The new birth his Holy Spirit, or by the ministry of an angel, involves believing the living and abiding Word without the ministry of St. Peter, have taught of God which has been publicly proclaimed. (5) Cornelius in the Acts; but, nevertheless, he re- This same new birth involves the implanting of the fers him to Peter, of whom the angel speaking imperishable Word, which in turn is believed on. says, ‘He shall tell thee what thou oughtest to

(6) Since this imperishable seed is the living and do’ (Acts 10:6). Word Servant For he that illuminates inwardly by giving men 8 Paul’s citation of Isaiah 52:7 reminds us that the authoritative proclamation of the Word of God is a joyful task indeed. the Holy Spirit, the self-same, by way of com- 9 Emphasis mine. mandment, said unto his disciples, ‘Go ye into 29 30

Ordained Servant $ Volume 26 2017 self inspiredthehumanwriters tosetdown. This ordinarily worksinandthroughtheWord hehim Holy SpiritcanworkapartfromtheWord, he himself tohisown Word. Whileitistruethatthe of theWestminster ShorterCatechism. mind andrenewalofthewill,touse language ternal Word Spirit. by Word ofGodis is theWord ofGod. of GodstillistheWord ofGodandthepreaching Even ifthepreachershouldbewickedWord efficacious andnotthecharacterofpreacher. preaching event lical textwhich istobeexpoundedbutofthewhole merely ofthepublicreadingorrecitationbib it is,theveryWord ofGod. it ispreachedreceived bythefaithfulforwhat of Godandnoneelseoughttobeexpected.When Translations tory andCriticalNotes:The Evangelical ProtestantCreeds,with 10 theological grammarisnotunique totheSecond

Phillip Schaff,ed., the necessityofinternalwork We seeherethattheHolySpirithas“tied” Third, the Second, itistheWord ofGodpreachedthatis First, theWord ofGodpreachedistheWord God, bothbycommandmentandexamples way ofinstructingmen,delivereduntousfrom taining tohispower;butwespeakoftheusual the externalministry,which isathingapper luminate whom andwhen hewill,evenwithout We know,inthemeantime,thatGodcanil 10:14–17). ing, andhearingbytheWord ofGod”(Rom. last infers,“Thereforefaithcomethbyhear placed inthetenthchaptertoRomans,at the samePaul, uponanelegantgradationfitly opened thewoman’s heart(Acts16:14).And among thePhilippians;butLordinwardly the Word outwardlytoLydia, apurple-seller creature’ (Mark16:15). all theworld,andpreach theGospeltoevery The HolySpiritisthesourceofboth (NewYork: Harper,1882),3:832–33. and outward orexternalexposition . not theinternalenlightenmentof The Creeds ofChristendom,withaHis made irrelevant orsuperfluous AndsoPaul preached Note thisisnotsaid oftheHoly theex ofthe . - 10 - - - -

- - the saintsinholinessandcomfortthroughfaith tion and/oreffectualcalling)andofbuilding up and convertingsinners(i.e.,illumination/regenera ing oftheWord aneffectualmeansofconvincing Here weseethattheHolySpiritmakespreach minster ShorterCatechismQ&A89: Helvetic Confession,butalsoisfoundintheWest 11 firm, andputintoimmediate practice ifwedonot the contraryitisadoctrinewe needtorecall,reaf leftover thatneedstobeabandoned quickly. On the timeandspace.Thisisnotmerelyanarchaic ably expandthefoundationofthisdoctrineifIhad of thebiblicalwitnesstoitself.We couldconsider actually capturesthewarpandwoofoffabric rich BullingerortheWestminster Divines,but God wasnotthemerepersonalopinion ofHein preaching oftheWord ofGodisitselftheWord of us sufficiently aware ofthefactthattosay consideration ofthreebiblicaltextsshouldmake truth valueandpracticalusefulness.Ourbrief formulation speaksnotonewhitdirectly toits archaic wemeanuntrue.Theageofadoctrinal we arenotsaddledwithanarchaicnotionifby ofpreaching?Iwouldarguethat the importance itself? Arewesaddledwithanarchaicnotionof of theWord ofGodistheWord ofGodinand doctrine? Isit,infact,thecasethatpreaching Contemporary Significance and Application their properorderandmanner/function. will, andemotionsbytheHolySpiritaccording to Spirit andtheinternalcorrectionofintellect, wedding (illumination/sanctification). Thereisa

Emphasis mine. and comfortthroughfaith untosalvation. andofbuildingthemupinholiness sinners, effectual meansofconvincingandconverting but especiallythepreaching ofthewordan A: TheSpiritofGodmakeththereading, tion? Q: How isthewordmadeeffectualtosalva What dowemakeofthistraditional Reformed oftheexternalWord inspiredbytheHoly careful 11 ------so embrace it already. and expounds the Scriptures, Jesus is addressing Bullinger and the other Reformers understood his people through him. The preaching of the that the Word of God was the viva vox Dei and the Word of God is itself the Word of God. There is public proclamation of the Word partook of that no hope without it.12 very living voice of God. Have we lost faith in the power of the Word of God? Do we, instead, invest Jeffrey C. Waddington, a minister in the Ortho- man-made stratagems with divine efficacy? While dox Presbyterian Church, is stated supply of Knox we rightly recognize that the Holy Spirit must Orthodox Presbyterian Church in Lansdowne, illuminate the minds of both saints and sinners so Pennsylvania. that they would rightly receive, understand, and apply God’s Word, that does not negate the necessity of the external Word. That Word, at the bare minimum, supplies the grist for the spiritual mill that the human soul becomes through the mighty working of the Holy Spirit. We grievously err when and if we pit the internal work of the Holy Spirit (the so-called testimonium internum Spiritus Sancti) against his external work of producing and sustaining and using the Scriptures and in his use of the public proclamation of that same Word. While it is true that God can work apart from the means of his Word (his potentia absoluta or absolute power), under ordinary circumstances he uses the reading, but especially the public preaching, of the Word as the means of bringing sinners to faith in Christ and saints to a deeper faith (the potentia ordinata or ordained power). God both brings about the new birth (regeneration and/or effectual calling) and the further growth in grace (illumination and sanctification) by means of the preaching of his Word. The Word is not optional. Its public proclamation is not optional. The new birth is not optional. Growth in grace is not optional.

Conclusion The preaching of God’s Word is itself God’s Word. Jesus addresses us in the public proclama- 12 I have assumed throughout this essay that the minister has tion of his very own Word. God uses means. He done his due diligence in preparation for the public proclamation of the Word of God. So, to be technical, the long form of used human authors to write the Bible. He used my thesis would then be, assuming the minister has properly human heralds to proclaim the gospel in the days prepared his sermon, the public proclamation of that portion of the Word of God he is expounding is itself the Word of God. Servant Word Servant of the early New Testament church. He uses hu- I trust my readers know that the minister is to both diligently man heralds now. The Holy Spirit is at work in his prepare for his preaching and at one and the same time, he is not Word now; not just back “then.” Every time a duly to rely upon that preparation in the sense of expecting that the mere human preparation of a sermon is sufficient to convince gifted and appointed minister steps into the pulpit and convert sinners or build them up in holiness and comfort through faith unto salvation. That is God the Holy Spirit’s work. 31 32

Ordained Servant $ Volume 26 2017 Sometimes thereisaplatformonwhich theworshipleaders 2 1 http://opc.org/os.html?article_id=626&issue_id=125. the platform.Asweworship,wanttodraw congregation tojoin usinwhatisoccurring on the bestdramasoftheater,eldersinvite tion inworship. his seatinglocation),weareleading thecongrega elder ispresentinaworshipservice,regardlessof we areontheplatform a publicworshipserviceseriously. And,anytime leadershipin be appropriate:itiscorrecttotake in thatsituation.Quitefrankly, hisdiscomfort may being infront ofalargecrowdply uncomfortable know whereIamsupposedtolook.” Hewassim the reasonsforhisrequest, hefinallysaid,“Inever Supper. Aswediscussed it,andhetriedto explain front ofthecongregationwhenservingLord’s S by JonathanLooney Online Originally publishedelectronically in Services StagecraftWorship for The Importance of Worship the platform”asa simple waytoreferthislocation. whateverthephysicalarrangementmaybe.Iamusing“on stand, when youareinthelocationwhere those leading worshipusually are surroundedonallfoursidesbythe congregation.You know in the middle and ship servicewheretheworshipleaders stand atthefrontongroundlevel.Ihaveevenattendedonewor stand Sometimesthereisnoplatform,buttheworshipleaders stand. Different congregationshavedifferent physicalarrangements. church askedmeifwecouldstopsittingin everal yearsago,afellow rulingelderinour A worship service is a dynamic stage. Like A worshipserviceisadynamic stage. May 2017 Servant Servant 1 2 (or,arguably, anytimean Ordained Servant

- - - matter; therefore, it is important thatourfacial matter; therefore,itisimportant reviewing. First,whatwedoontheplatform congregation torejoice withus. ing God’s forgivenessforthosesins,weinvitethe with us.And,aswefeeltheincredible joyofknow our own sins,weinvitethecongregationtogrieve us. Asweareutterlysaddenedbytheseriousnessof glory, weinvitethecongregationtomarvelwith matters.) AswemarvelatthewonderofGod’s are agenuine responsetoprofoundlyimportant drama basedinfiction,theemotionsworship part ofourworship.(And,morethaninastage drama, weworkwithemotionsthatareanatural God’s peopletoworshipGodwithus.Likeastage not bedistracted byextraneous things.Moreover, preparing fortheworshipservice sothatyouwill your mind for worship? Which ofthesequestions issupposed toprepare a bulletinsoIknow whatsongstoannounce?” ber mynotesfortheprayer?DidIremember row? DidIremember tozipmyfly?DidIremem atmefromthefourth Who isthatmanstaring through yourmind: “WhatamIsupposed tosay? just sitontheplatform),manyquestions maygo Preparation through thisarticle. I hopetopassalongsomeofthoseskillsyou methebasicskillsIusetothisday.who taught Montgomery, director ofmycollege’s gleeclub) debted tomanyovertheyears(particularly, Bruce genuine worshipforthem. genuine ship. Third,ourgoalisto impact inencouragingthecongregationtowor rather,ourgoalisto haveapositive ing mistakes; negative impact.Ourgoalisnotjusttoavoid mak tion inworship.Second,wecanhaveapositiveor be intentionallydesignedtoleadthecongrega intentional (notoccurringwithoutthought)and expressions, dress,toneofvoice, andactionsbe There areafewprinciples thatareworth It iscriticalthatyouspendadequate time As youwalkuptothemicrophone (oreven canbelearned.Iamdeeplyin Stagecraft worship.We canaidthisbymodelingour lead thecongregationin does - - -

- - - I would recommend that you adopt a routine to (or, to put it positively, so focused on the thing we ensure you do this preparation every time. The are doing), that we pay too little attention to our routine will both ensure that you actually are pre- facial expression. And, yet, this is so critical to get- pared, and also may provide some comfort for you. ting people in the congregation to participate with Your preparations should cover these general us in the natural emotions of the worship service. areas: dress (make sure your dress is appropriate The very first thing we must do is to look and is properly buttoned/zipped/tied), personal interested. Even if we can’t express any other care (go to the restroom prior to the service; take emotion, we must express that one. Otherwise, the any necessary medicine; and, drink/eat enough to people in the congregation may wonder (whether fuel yourself), tools (ensure you have any necessary consciously or subconsciously) why they should be notes and a Bible; ensure that you will have access interested in worship. Note that it is not enough to a song book while on the platform; ensure you to be interested in the worship service; rather, you know how to use the microphone; and ensure must also express this emotion. And, contrary to you have any other “tools” you will need), mental what you might think, your facial expressions do (review what you will do; identify and address any not automatically express the reality of your emo- areas where you are unsure about your role), and tions (and, this may be especially true when you emotional (free your mind of outside emotions or are in front of a large group of people). distractions; recognize, and take steps to address, Thankfully, it is easy to look interested. You your anxieties). convey most emotion with the eyes,3 and this This list probably seems long, but I assure one is no different. Simply raising both eyebrows you it is just a summary. If you think about your a slight amount can convey interest. Look in a own circumstances, you may find items you want mirror and try this. Get a second opinion from to add. If it helps, make an actual checklist that your wife or another elder. And, then, use a mirror you use in your preparations. In my opinion, the to practice this for a while. (And, you do need greater danger for many people is in under prepar- to practice this. Your eyebrow muscles may hurt ing, rather than over preparing. if you try to do this for an hour straight with no Suffice it to say that adequate preparation is previous practice.) Ideally, you should reach the (humanly speaking) a prerequisite for intentionally point where you instinctively put on your “inter- making a positive impact on the worship service. ested face” at the start of the worship service and But, of course, in God’s gracious providence, I don’t release it until the end. Even if you allow have gotten through worship services where I was your mind to wander, you don’t want to model that under-prepared. So, we must not despair when we mind-wandering for people in the congregation. realize our preparations have fallen short. Practice is essential in maintaining that “interested face” in all circumstances. Facial Expression Once you have mastered showing interest, Have you ever been to a choir concert and you may want to practice other emotions, as well. thought, “Those people aren’t enjoying them- Remember that the aim is not to convey false emo- selves?” Instead, it actually may be the case that tion; however, when there is genuine emotion, they simply paid too little attention to their facial we must be able to convey it to the congregation. expression. Our inner emotions are not always How are they to rejoice with us when they don’t

displayed in our facial expressions when we are in Worship Servant front of a large group of people. 3 As an experiment, try having someone crop some photographs It is hard to have a good facial expression of people so you can only see the area around their eyes. See while leading a congregation in worship. Our ten- if you can accurately guess the emotions shown in the full photographs from the images of the eyes. Another interesting dency is to be so focused on not making a mistake experiment is to try showing emotion without involving the eyes. I think you will find it is very hard to do that. 33 34

Ordained Servant $ Volume 26 2017 than concentration.Thisisyet anotherwayin model anyemotionforthecongregationother miss theemotionofsongandarenot ableto the wordsornotescorrectthatyoucompletely words, youmaybesofocusedonmerelygetting are concentratingonanewtuneorunfamiliar you singifarefamiliar withthesong. Ifyou your mouthsarefullyengagedinsinging. is possibletoconveyemotionwithyoureyeswhile recall thatyouconveyemotioninyoureyes,soit mouths theyaretryingtousesing.However, to show theemotionintheir mouths—thesame emotion whiletheysingbecausearetrying tion whiletheysing.Theanswertothisispractice. many peopleseemtohavetroubleshowing emo thankfulness, and,perhaps,evenwonder?)Andyet Wondrous Cross”withoutbeing movedto sorrow, what Christiancansing“WhenISurveythe because songsarevoid ofemotions.(For example, lenges inshowing emotion.Certainly,thatisnot moment. come toyou(ormayfailyou)inthe worship andnotmerelyrelyontheemotionsthat for thisparticularfacetofleading thepeoplein thatyouprepare suggest. However, itisimportant suppressed—that isnotthegoalofpracticeI emotionsaregoodandshouldnotbe taneous of emotionswhenyoupracticespeaking.Spon thatyouincludethecriticalelement important to dothingsthewaywepracticethem,soitis your emotionsaspartofrehearsal.We tend speak intheworshipservice,youshouldinclude service. emotional responsestothecontentofworship in worshipincludesleading theminappropriate they don’tseeussorrow? Leading thecongregation see usrejoicing? How aretheytosorrow withusif Focus which goodpreparationcan helpyou. It alsoshouldbeeasiertoshow emotionwhile I thinkmanypeoplehavetroubleshowing Singing seemstopresentsomeinterestingchal If youusuallyrehearsethethingswill Anytime someoneelseisspeaking, youshould - - - he isspeaking.DuringtheLord’s Supper(when where Icannoteasilyseethepastor’s facewhen when Iamontheplatform,oftensituated to havesimilar thoughts. be uninteresting orboring,andyoumayleadthem assume thatyoufindwhatthespeakerissayingto intospace,othersmaysubconsciously simply stare found moreinterestingthanthespeaker. Or,ifyou others maytrytofollow yourgazetoseewhatyou By contrast,ifyoulookaway fromthespeaker, think itisworthpayingattentiontothespeaker. subconsciously communicate tothemthatyou the congregation’s attentiontothespeakerand focus onthespeaker. Bydoing so,youbothdraw of ourworship). (and, therefore,toGodhimself, whoistheobject in turndraw themtofocuson the worshipofGod focus onthoseleading theworshipservice should When thatisdone,drawing thecongregation to that thefocusofserviceisworshipGod. up tothesessionorderworshipservicesuch the actualfocusofworshipserviceisGod.It are somehow disconnected fromtheworship. they areinanisolatedpartofthecongregation,or entire widthofthesanctuarysonoonefeelslike person toperson.Ifpossible,itisgoodcoverthe withthecongregation,shiftingyourgazefrom tact on whatyouaredoing. Itisgoodtomakeeyecon (beginning with“interest”). tofocusonshowing properemotion important become distracted. Therefore,itisthatmuch more actually seethespeaker’s face,itseemseasierto and focusonthat.Inthesecaseswhereyoucannot pretend thatIcanseehisnosethroughhead platform, hemaybeinfrontofme.Again,Isimply should besimilar. OthertimeswhenIamonthe looking “athim,” buttheeffectonaudience his noseandIfocusonthatline.amnotactually imagine aninvisiblelineextending forwardfrom my bodytobeableseehim.Inthesecases,I is behindmeenoughthatIwouldneedtoturn the elderssitinfront,facing thecongregation),he Because ofthearrangementourchurch, Obviously, noneofthischangesthefactthat When youarethespeaker,shouldfocus - Distractions “resolve” them (even if the resolution is that you will simply work around the problem), and then, Distractions are an inevitable part of life. if appropriate, return the people’s focus to the wor- When they occur in a worship service, it is often ship of God.4 best to acknowledge them, deal with them, and then return to worship (as best you are able). Distractions can be big or small. I have been Microphones in a worship service where someone fainted and Microphones are worthy of special mention we had to call the paramedics to help her. In because of their ability to be a very prominent another worship service, a man who was experienc- distraction. Remember that microphones can ing a bad reaction to a recently prescribed medica- always be on, so you should always treat them that tion and began to talk during the sermon. Those way. If wearing a lapel or over-the-ear microphone, qualify as “big” distractions. Your instincts will take it off (or, if that is not possible, at least double- probably already guide you on what to do in those check that it is completely disabled) before going circumstances: you need to address the distrac- to the bathroom. Likewise, be careful about having tion and assess what path forward will produce the private conversations anywhere near a microphone result most conducive to the worship of God. In (whether a lapel microphone or a fixed micro- some cases, the best choice may be simply to break phone). into a prayer service. If using a microphone with batteries or a However, other distractions can be subtler. wireless microphone, it is good to have an easily Perhaps, the classic example of this is when every- accessible backup microphone (hand-held or on one knows that something is wrong and they are a stand) which you can easily start using if the bat- waiting for someone to address it. Things dropped teries on your primary microphone stop working or on the platform can also serve as distractions. If the wireless microphone encounters interference. the speaker drops his handkerchief, a pencil, or Advanced planning like this can help minimize a notecard, you will likely find that people keep the distraction that occurs when these devices looking at it, waiting for someone to pick it up. encounter problems. Even though this seems like a minor thing, it can distract people’s attention, so it should be resolved Final Thoughts quickly—even if that means that someone goes to It is normal to feel nervous in new situations, the platform to pick up the dropped item. but I fall back on my practice to get through them. Microphone or other audio-visual problems (Note that word “practice.” You should practice can also be distracting. While the situation is these skills.) On the other hand, it is also possible unresolved, people may be distracted as they wait to become complacent when you are too comfort- to see what will happen. In these cases, it is prob- able. This can cause you to appear to lack interest ably better just to address the situation head on in what is occurring around you, whether that is and quickly announce a resolution than to leave it accurate or not. Again, the antidote is practice. It unresolved or to search too long for a solution. So, may be helpful to ask someone (such as your wife if your microphone stops working, it may be better or another elder) to keep you accountable for ex- just to say, “We’ll continue without microphones pressing appropriate emotions in a worship service. for the rest of the service, so please move forward if You must also be intentional about directing you are having trouble hearing.” This will probably the focus of the people to the speaker. And, try to Worship Servant produce a better result than trying to speak while someone continues to search for a solution. 4 Obviously, distractions caused by people in the congregation It is almost inevitable that distractions will (for example, talking on a cell phone during the sermon) may happen. When they do, you should address them, require some discretion or delicacy. Use your best judgment in addressing these. 35 36

Ordained Servant $ Volume 26 2017 Presbyterian Church (OPC)inSyracuse,NewYork. Jonathan Looney show that. We know therealityisformer. Let’s allaimto pear thatthisismerelyamatterofroteobligation? meeting?Or,doesitap and profoundlyimportant Does itlooklikethisisaninteresting,emotional, what wouldIthinkaboutthisworshipservice? an outsiderandknewnothingaboutChristianity, worship service,askyourselfthisquestion: IfIwere normal congregants.Thenexttimeyouareina minimizing) distractions. their attentiontothespeaker,andpreventing(or God byshowing appropriateemotions,directing can helpleadthecongregationinworshipof seat, andwhetheryouarespeakingornot, a difference. Whetherontheplatformorinyour ingly insignificant) gounresolvedforlong. distractions thatdooccur(nomatterhow seem plan aheadtominimize distractions, anddonotlet And these things aren’t just important foryour And thesethingsaren’tjustimportant When donewell,thesethingsreallycanmake serves asarulingelderatHope - - involved assumed that Jim Heemstra would serve both presbyteries. Servant I was shocked when I heard his words, “Lacy, I don’t want the job.” “What job?” I asked, not believing what I was Missions hearing. “It’s just too big,” he stated flatly. “I believe I need to continue to work only in the Presbytery of the South.” The Ministry of the Re- “But, you live within the bounds of the new presbytery,” I countered, knowing he was residing gional Home Missionary in Maryville, Tennessee, helping in the mission Originally published electronically in Ordained Servant work there. Online June-July 20171 “Sandy and I plan to move back to Florida shortly,” he said. by DeLacy A. Andrews, Jr. My mind was reeling. This was not what I had signed up for in the new presbytery. We were was thinking it was a good day when my tele- inheriting a number of mission works from both Iphone rang in early January 2000. In the first the Presbytery of the Mid-Atlantic and the Presby- place, the world as we know it had not come to a tery of the South. We had mission works in Mount tragic end as many dooms-day prognosticators had Airy and New Bern, North Carolina; London, predicted; and second, the new Presbytery of the Kentucky; Marietta, Georgia; and Bristol, Cooke- Southeast of the Orthodox Presbyterian Church ville, and Maryville, Tennessee. How was the was about to be born. I was excited about the king- newly elected committee, of which I was chair- dom prospects that the new presbytery afforded. man, supposed to care for so many mission works When I heard the happy greeting from my without a Regional Home Missionary? dear friend Jim Heemstra, I was delighted. Jim had “Why don’t you become our Regional Home served for many years as Regional Home Mission- Missionary?” I blurted out, grasping for straws. ary (RHM) of the Presbytery of the South and was Jim was insistent that he needed to continue instrumental in my coming into the OPC in 1994. his labors in the Presbytery of the South and that I had already anticipated calling him later in the we would be fine without him. day. We had much planning to do. I made one more attempt to dissuade him, In late fall 1999 the ministers and elders of the “Jim, we’re going to need a Regional Home Mis- churches that would comprise the new presbytery sionary.” met in Matthews, North Carolina, to adopt stand- “I know you are,” he replied. ing rules and to elect and organize all committees. He hesitated for a moment before he contin- We wanted to “hit the ground running” at our first ued, “Let me give you some advice.” official presbytery meeting after the New Year. “Okay,” I said, looking for any reassurance I I was elected to the Home Missions Committee could find. and appointed as chairman. I eagerly accepted the “When you call a man, don’t call a young position, having a zeal for church planting, but I man,” he said firmly. “I don’t care how gifted he Servant MissionsServant also had an ace in the hole. I was willing to serve is, RHMs need to have wisdom that is only gained as chairman of the committee because everyone over time and through experience.” I was mentally taking notes thinking, I need to remember this advice after we hang up the 1 http://opc.org/os.html?article_id=631&issue_id=126. telephone. 37 38

Ordained Servant $ Volume 26 2017 be thinkingofnewstrategies forchurchplanting. very efficient administrator andseemedalwaysto to ayearineachlocation.GaryDavenportwas trailer fromplacetoplace,spending sixmonths different airplanes.JimHeemstrahauledhis flew from mission workto mission workintwo ferently weconductedourministries. JimBosgraf the Mid-Atlantic—myoldfriendDickEllis. RHMofthePresbytery and thenewlyinstalled also menclosertomyagesuchasGaryDavenport Jim Heemstra,andDonPoundstone. Therewere at themoreseasonedRHMs,suchasJimBosgraf, ing brotherhood.Irecalllookingaroundthetable ly realizedI’d becomeamemberofveryinterest ence asanRHMinNovember2002,Iimmediate Presbytery oftheSoutheast. my laborsastheRegionalHomeMissionaryof less thantwoyears,onJanuary 1,2002,Ibegan Home Missionary.” road. BythenwewillalreadyhaveaRegional meeting place.Thatmaybefiveyearsdown the rented facility we’re inandintoamorepermanent to leave.We’ve gottogetthechurchoutof me. Ourchurchisnowhere nearreadyforme sion. conversation withJim,andalsoaboutmyconclu name. only onenamethatremainedonthelist.Itwas of names.Attheendmycalculationtherewas when Ifinished going throughthepotentiallist poundingHome Missionary. Myheartstarted bytery whomight beabletoserveasourRegional do recallthinkingofalltheoldermeninourpres needs tobeamanthechurchesknow andtrust.” all verydifferent, withvaryinggifts,servingpresby admit Ithought Dickhadlosthismind. We were congregation inFrederick, Maryland. Ihaveto of theMid-Atlantic,whilecontinuing topastorhis Dick Ellisconductedhiswork inthePresbytery The thingthatstruckmemostwashow dif At myfirstRegionalHomeMissionsConfer As weoftenlearn,Godhashisown plans.In I shruggeditoffbysayingtoher,“Itcan’tbe Later thatevening Itoldmywifeabout I rememberlittleelsefromthatconversation. “Second, don’tgooutsidethepresbytery. It - my ------

matic Christianafewyearsago. Finding aBiblicalModel spectacles. will viewtheRHMministry throughmyown sothisarticle RHMs wouldbeanimpossibletask, the OrthodoxPresbyterianChurch. evangelism, andchurchplanting,alovefor thingsincommon—aloveforChrist, had certain to therightpresbyteries.However, thesemenall was cleartomethatGodhadgiventherightmen teries thathadunique needsandopportunities. It process andtheworkofpresbytery. reveals hisactualnametous throughthesearch even callhim“Titus” inourprayers untilGod to prepareforthecallingofa churchplanter. We often preachedthroughTitus inourmission works directed you”(Titus 1:5).Convincedofthis,Ihave into order,andappoint eldersineverytown asI Titus wascommissioned to“putwhatremained had alreadybeenfoundedbytheapostlePaul. a churchplanteriscalled.ThechurchesinCrete the initial gatherersinmission works.Itislaterthat Regional HomeMissionaries.RHMsoftenserveas the workofourchurchplantersmorethan Crete. Yet, I’mconvincedhislaborsresemble regional, amongthechurchesonislandof authority continues intheinscripturatedWord. that foundationwaslaid,theofficeceased.Their They werefoundationaltothechurch,andonce and hadanauthoritythatcannotbeduplicated. missioned directly bytherisenLordJesus Christ clearly did thiskindofministry. Yet, theywerecom confined toasinglecongregation.Theapostles planters. Ourministries areregional,ratherthan of theapostles.We aremissionaries andchurch “No, notreally;well,onlyinaverybroadsense.” widened, “You’re anapostle!” tried toexplainither,sheexclaimedashereyes When sheaskedmeaboutmyministry, andI I rememberanencounterhadwithacharis To consolidatethedifferent approachesofour Titus hasalsobeensuggested.Hisworkwas Some mayconsiderourworktobelikethat byherreplyandquicklyI wasstartled said, - - However, I do believe we have a biblical ex- that Christ is the one building his church (Matt. ample that closely mirrors the work of our Region- 16:18). This conviction drives us to prayer and to al Home Missionaries. That man is Epaphras. He lead the congregations in prayer. Epaphras gives us is mentioned in both Paul’s letter to the Colossians this clear example. The work of the RHM is in the and his letter to Philemon. trenches of spiritual warfare (Eph. 6:12). I always The first instance is in Colossians 1:7–8: tell a new core group early in the process, “As soon “. . . just as you learned it from Epaphras our as we put our hands to the plow to establish a new beloved fellow servant. He is a faithful minister of OPC church, we come into the crosshairs of the Christ on your behalf and has made known to us enemy.” This burden drives us to our knees, and your love in the Spirit.” there we latch onto Christ. He is also mentioned in Paul’s final greetings in It is a joy to watch Christ build his church. I Colossians 4:12–13: “Epaphras, who is one of you, a often think of how blessed I am to be able to see servant of Christ Jesus, greets you, always struggling what God is doing throughout the presbytery. on your behalf in his prayers, that you may stand Christ is surely at work. Yet, it is the church mili- mature and fully assured in all the will of God. For tant where we labor, and our warfare is spiritual. It I bear him witness that he has worked hard for you is often painful, and there are casualties. and for those in Laodicea and in Hierapolis.” Promising starts sometimes come to naught, Finally, we read of him in the concluding destroyed by divisions within. Meager beginnings, greetings of Paul’s letter to Philemon, verse 23: which even discourage us overly optimistic RHMs, “Epaphras, my fellow prisoner in Christ Jesus, sometimes blossom by the hand of God and be- sends greetings to you.” come robust congregations. It is Christ’s work and This servant of the Lord was a resident of we are reminded of this again and again, both in Colossae and must have heard the gospel from our successes and failures. Paul while visiting Ephesus, the chief city of Asia Minor. While there, Paul preached for two years Things We Have Learned in the hall of Tyrannus. Luke tells us in Acts 19:10 Over the past fifteen years, God has taught “that all the residents of Asia heard the word of the me some lessons about church planting. When I Lord, both Jews and Greeks.” began in 2002, I jumped eagerly into the middle of Most in Asia did not hear the Word directly every potential core group without much evalu- from Paul’s lips, but rather from those who heard ation of the group or its background and motiva- Paul in Ephesus. Epaphras appears to have been tions. They wanted to start an OP church, and I one of these evangelists who were converted under wanted to help them do it. We learned as a Home Paul’s ministrym, and he returned to his home Missions Committee to be more circumspect. town with the gospel. We had groups fail because we didn’t see Many years later, we learn that Epaphras not serious issues underneath the surface. Closer only took the gospel to Colossae, but to the entire scrutiny and asking hard questions in the begin- Lycos Valley. In fact, Paul commends him to the ning would have been wise. However, this can be a Colossians by saying, “For I bear him witness double-edged sword. We’ve had groups in the past that he has worked hard for you and for those in that God has blessed richly and are now thriving Laodicea and Hierapolis” (Col. 4:13). Epaphras’s congregations. If those same groups came to us ministry was regional, and churches were planted today, they might be rejected. Objective criteria MissionsServant in three cities due to his hard labors. only go so far. Epaphras is commended by Paul for his My friend Jim Heemstra also said to me, “I’ll prayers, “always struggling on your behalf in his take the right three families over the wrong ten prayers” (Col. 4:12). RHMs recognize that church families every time.” planting is a spiritual endeavor. We must trust

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Ordained Servant $ Volume 26 2017 gate opportunities inNashville,Tennessee. eastern NorthCarolina,andplanssoontoinvesti the Tidewater RegionofVirginia, aBiblestudyin andnow haveamissionevaluated thedata work in ville andNashville,Tennessee. We gatheredand Tri-Cities areaofTennessee andVirginia; Knox Georgia; theTidewater RegionofVirginia; the Carolina; centralandnorthernNorth lived andministered. We lookedateasternNorth examined theregionofourpresbyterywhere they to dodemographicwork.Eachsubcommittee Home MissionsCommittee intosubcommittees committee. Severalyearsago,wedivided our well. Thisapproachhaspaiddividends. better,continue better,andtoend learned tostart in thedistribution ofmyenergies.Still,wehave prayingforwisdom others needless.I’mconstantly ment well.Someworksneedmoreattention,and Committee trustsmetomanagethattimecommit This canbeoverwhelming, buttheHomeMissions means I’mservingonfiveorsixsessionsatatime. sions untiltheworksareorganized. Sometimesthat energy. onprovisionalses Now Iroutinelystay cared aboutmeandtriedtoprotectmytime discern troublesbeforetheygrow. involvedinordertotry tion. I’velearnedtostay comes, Ihavetheheartsandearsofcongrega much longerperiodoftime.BythetimeourTitus closelyinvolvedfora realized thatIneededtostay mission worksastheyenteredthisnewchapter,I serious problemsbegantodevelopwithinsome was found.ThenIontothenextwork.When gatherer, untilwewerereadyforourTitus andhe ahead isoftenultimatelyamatteroftheheart. considered. Makingthecallaboutwhethertomove ness, motives,andgiftswithinthegrouparealso analyses, butsubjectivecriteria,suchasthegodli ered myjobdescription.Initially, myprioritywas More RecentReassessment We’ve learnedtobemoreintentionalasa I hadtofightforthiswithmycommittee, who At firstinmyworkIwasseenonlyastheinitial I believethisistrue.We don’tignoreobjective A coupleyearsago,ourcommittee reconsid ------in therural/smalltown areaofRoyston,Georgia. planting, asdemonstratedinournow vibrantwork graphic. Demographicsdonotdriveourchurch conversely, therightgroup,butwrongdemo the rightdemographic,butwronggroup,or ten havebaggage.Sometimeswefindthat in ourchurchplanting.Groupsthatcometousof committee can. able torespondquickly andmoreefficiently thana one benefittoapresbyterythathasanRHM.Heis respond totheseinquiries whentheycome.Thisis to emphasizeamoreproactiveapproach.Istill works, butwecametobelievethatneeded to respondinquiries frompotentialmission 2 lina, andcallthisourR-200 plan. what wehaddoneearlierin Gastonia, NorthCaro miles, frommyresidence.We wantedtoduplicate sion workwithinaworkabledistance,twohundred in thisendeavor. greatest joysasanRHMtopartnerwithmybrother their RHMtoworkwithus.Ithasbeen one ofmy Presbytery oftheMid-Atlanticgraciously permitted even thoughheservesadifferent presbytery. The away, butStevelives160miles fromthework, struggled togetofftheground.Ilive400miles out theaidofSteveDoe,workwouldhave Virginia Beachwasthedistance.With targeting services, andnow toathrivingmission work. to aBiblestudyinVirginia Beach,thentoworship and organized aninformationalmeeting.Thatled mer 2012,SteveandIcombinedourlistofcontacts targeting the specificallyTidewater Region.Insum Virginia, andImetforprayeronseveraloccasions, Pete pastorofGraceOPCinLynchburg, Stazen, Missionary ofthePresbyteryMid-Atlantic, over severalyears.SteveDoe,RegionalHome in ourworkVirginia Beach,Virginia. noteofthem.Thiswastrue However, wedotake RHM withina200-mile radius ofhome. Still, webelieveneedtobemoreproactive In 2009,Imetwithtwofamilies inGastonia Still, thecommittee wantedtofocuson a mis For ourcommittee thebiggestissuewith The Virginia Beachworkbeganwithprayer 2 ------to consider the possibility of beginning a mission with my wife, and prayed. I was pleased that they work. Quickly, we had three families and began trusted in God to use me in such a way, but I a Bible study. In God’s providence, all our other loved my present labors. After a few weeks, neither mission works had organizing pastors in place, my wife nor I had a zeal to start again in a new enabling me to devote my primary attention to the place. However, more than that, I was concerned work in Gastonia. That investment paid off, and about abandoning a ministry the presbytery had God has richly blessed the work. Reformation Pres- established a dozen years before. I wrote out my byterian Church is now an organized congregation. thoughts and sent them to the committee, and Our mission work in Winston-Salem, North then we met to discuss them. Carolina, is our present R-200 work. I typically I asked them to consider what we would have preach three Sundays out of each month at Har- in five or ten years if we did this. If God blessed vest. God is blessing the work, and we hope to our labor, we would have another strong church begin searching for our Titus soon. within our presbytery to help with our regional When our committee began reassessing mission. However, how many lost opportunities our ministry, we had great interest in a targeted would there be? I was very frank with them, telling church-plant approach. Hoping to avoid some of them that a committee cannot duplicate what an the pitfalls that come with ready-made core groups, RHM is able to do. He has expertise from experi- we wanted to target a good demographic and begin ence that they don’t have. I was also concerned with the right man. The big obstacle was resourc- about redirecting our resources to the intentional es. Typically, there are two sources of income for plant and away from the RHM program. There is mission works: subsidies from the presbytery and a reason why most presbyteries that can afford an general assembly, and the tithes and offerings from RHM have one, and why most who can’t afford an the mission work itself. When beginning with the RHM want one. God has blessed this ministry and man, all the initial resources would have to be the many men who have served in this capacity for supplied by the committees. Considering larger decades in our denomination. markets with higher costs and experienced min- The committee heard me out and unanimous- isters, who need higher salaries, this task became ly agreed to continue the RHM program and my daunting to us. service in it. We have not abandoned the desire to In God’s providence, I was unable to attend intentionally plant a church beginning with the a meeting of our committee, which gave them right man in the right place, but recognize that an opportunity to think through our approach in God will make extraordinary provision when that my absence. Afterward I met with our committee opportunity arises. chairman, Nathan Trice, to discuss their thoughts. Having said this about RHM ministry and the It was another one of those defining conversations men who have served, I remain convinced of one with a dear friend. thing: the ministry of the Regional Home Mis- He told me that the committee remained keen sionary is not the highest ministry in the church. on the idea of an intentional church plant and that That distinction belongs to our organizing pastors they wanted me to consider being the man. They and pastors of our churches—to those men who were essentially offering me the opportunity to live among the people and the communities they go to any larger metropolitan area of my choice, serve, often for many years. The role of RHMs is to within the bounds of our presbytery, with full fi- help mission works get ready to receive their Titus Servant MissionsServant nancial support. What we all realized was that the and then to assist Titus in his ministry. presbytery didn’t have the resources to do this kind of church plant and also have a Regional Home DeLacy A. Andrews, Jr. is a minister in the Or- Missionary program. thodox Presbyterian Church serving as the regional I weighed their offer carefully, talked it over home missionary for the Presbytery of the Southeast.

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Ordained Servant $ Volume 26 2017 to explainandillustratethese principles, I have and thepeacepurityofchurch.Inorder enable usbettertopromotethegloryofourSavior honor Christandtoedify hischurch.Doing sowill learn aspresbyterstomoderateourspeechso essay istoshow, inlightofthistext,thatwemust in debateschurchcourts.Theburdenofthis eters aroundhow weshouldconductourselves speech. Proverbs15:1–4cansethealthyparam basket byshading itthroughindwellingsininour can oftenunintentionally setourlightundera one degreeofglorytoanother(2Cor. 3:18),we sanctification oftheSpiritweshineinChristfrom display amixture ofbothmodels.Whilethrough side ofglory, Christians,including presbyters,often bers ofanger(Prov. 12:18;15:18;25:15).” has thepotentialtoquiet ariotortofantheem Kitchen wroteoftwomodelsspeech,“Speech I by RyanM.McGraw Online Originally publishedelectronically in (Proverbs 15:1–4) Church Courts Honoring Speech in Cultivating Christ- Realms simple guidetothis passagethroughoutthematerialbelow. Ross-shire: Mentor,2006),325.Kitchen willserveasausefuland 2 1 http://opc.org/os.html?article_id=625&issue_id=125. John AKitchen, say inchurchcourtsandofhow wesayit.John tobemindful both ofwhatwe t isimportant May 2017 Servant Servant 1 Proverbs: AMentorCommentary

Ordained Servant

(Fearn, 2 Onthis - - Speech toCultivate presbyters speakwellinchurchcourts. concludes withsomedirections designedtohelp inthistext. Thisarticle vividly theprinciples taught (John 9:41),bothexamplesareusefultoillustrate condemned themselvesoutoftheir own mouths Christ did (John7:46),andbecausethePharisees ability foundinversethree.Sincenomanspokeas highlighting distinctly theprinciple ofaccount andnegativeinjunctions, of positiveexhortations extracted thepartsofProverbs15:1–4intoalist 5 Ibid. 4 Ibid. 3 Kitchen, more directly. a softtonguewillbreakbone”(Prov. 25:15). that “w flammatory words,towinmanyvotes.Remember for someonewhoisvisiblyangry, andwhousesin bly debatesarenotsimplyaboutwinning, itisrare angry retorts.Whilepresbyteryandgeneralassem by responding patientlyandgentlyinthefaceof mentor putshispupiltoshameandreins himin tor bringsahotheadedstudentintocheck.The read bookswherealevelheadedandcalmmen selves aspresbyters.We havewatchedmoviesor or hurtful,depending onhow weconductour is notwronginitself,butitcanbeeither helpful without healthydisagreement anddebate?This What wouldapresbyteryorgeneralassemblybe in Proverbs15:1–4presupposedisagreements. even whitehotanger.” fruit. Kitchennotes,“A‘gentleanswer’canquench ciliatory tone.” right. We must cultivatewhatKitchencalls“acon ing thechurch’s well-being. Itisnotenoughtobe “The tongueofthewisecommendsknowledge.” Cultivating a “soft answer” is vital inpromot Cultivating a“softanswer”isvital This proverbconcernstheformofourspeech “A softanswerturnsaway wrath.” (v. 1) ith patiencearulermaybepersuaded,and Proverbs 5 How wesaywhatisasim 3 Asoftorgentleansweryieldsgreat , 325. 4 (v. 2) Alloftheprinciples given ------portant as what we say. This strengthens the point text is Jeremiah 8:15: “We looked for peace, but made by verse one. It includes when we speak, no good came; for a time of healing, but behold, what words we use, and our tone of voice.6 Some- terror.”7 Our speech in church courts should aim times it is not the right time to speak. We can apply to heal divisions rather than to justify them on the this principle by hearing out others’ arguments pretense of a good cause. Remember that this does fully before responding to them. Our words must not touch on the substance of a debate, no matter always be full of wisdom as well. This involves how serious it may be. It reminds us instead of our saying the right thing, at the right time and in the goals in a debate and how such goals affect the right way. Even Jesus grew in wisdom and stature words that we use and how we use them. and in favor both with God and men (Luke 2:52). The effect of a gentle or healing tongue is a We may, however, speak at the right time and clear allusion to the tree of life in the garden of use the right words, but say them with the wrong Eden. While the angel with the flaming sword tone. To illustrate, I once took a seminary student teaches us that man can never regain access to to his first meeting of a particular presbytery. the tree of life through keeping the covenant of Within the first hour of the meeting, a presbyter works, Christ both merits and purchases for us the spoke to an issue over which he was particularly promise embodied by the tree (Rev. 22:2). In rela- agitated. Without knowing the man or his back- tion to our text, however, this reminds us of Jesus’s ground, the student was surprised by the man’s red warning that by our words we will be justified and face, breaking voice, and vigorous gestures. We by our words we will be condemned (Matt. 12:37). must be more self-aware than we often are regard- In theological terms this entails the justification of ing how others perceive our speeches in church our works rather than that of our persons (James courts. Having the right thing to say and knowing 2:17–18). Nevertheless, such good works are found an appropriate way to say it still may not suffice to in the way to life.8 In the context of Proverbs, say it well. If one cannot do so, then one should Kitchen reminds us that wisdom of speech (Prov. remember the biblical adage, “Even a fool who 3:18)9 is related organically to righteousness of life keeps silent is considered wise; when he closes his (Prov. 13:12).10 Life results from right desires and lips, he is deemed intelligent” (Prov. 17:28). While hopes, which stem from right faith and practice we cannot remain silent over moral issues, we (e.g., Ps. 37:3–6). should consider both how we speak to issues and Healing words can promote the life of others whether we are in a fit state do so wisely. You may as well.11 Surely this is part of what Paul had in need to speak regardless of these considerations, view when he wrote, “Keep a close watch on your- but sometimes it would be better to let someone self and on the teaching. Persist in this, for by so in a better state of mind do it instead. In the OPC, doing you will save both yourself and your hearers” chances are that someone else will speak to the (1 Tim. 4:16). Personal godliness and sound issue. Remember that our aim is Christ’s glory doctrine are twins. They are born together and through the peace and the purity of his church. they grow up together. James applied explicitly his Whether or not we communicate wisely can help teaching on works justifying the faith of justified or hinder our efforts to reach these goals. persons to how we speak to and about our brothers “A gentle tongue is a tree of life.” (v. 4) A “gentle tongue” is a “soothing” tongue. 7 Ibid., 327. This verse adds the idea that a gentle tongue has 8 See Westminster Confession of Faith 16.2, 6. Realms Servant healing power. A verbal parallel to the Hebrew 9 “She is a tree of life to those who lay hold of her; those who hold her fast are called blessed.” 10 “Hope deferred makes the heart sick, but a desire fulfilled is a tree of life.” See Kitchen, Proverbs, 327. 6 Ibid., 326. 11 Kitchen, Proverbs, 327. 43 44

Ordained Servant $ Volume 26 2017 Speech toAvoid laborious andourfellow presbytersheavyladen. our churchcourts.Letusnotmakecourts soft answer,wisespeech,andlife-givingwordsin midst his ofsuchconfusion,thenletusimitate (Matt. 11:28–29).IfChristspokesowiselyinthe lowly inheart,andyouwillfindrestforyoursouls” upon you,andlearnfromme,forIamgentle heavy laden,andIwillgiveyourest.Take myyoke multitudes, “Cometome,allwholaborandare coming oftheSpirit(Acts1:6–8).Jesusurged for themtoknow, butthattheymust waitforthe he patientlytoldthemthatsuchthingswerenot liberate thenationofIsraelfromRomans, disciples stillfosteredfalsehopesthatChrist would 15–31). Uponhisascensionintoheaven,when how theSpiritwouldenablethemtodoit(vv. what theyshoulddoafterheleft(vv. 12–14),and was doing andhow tofollow him(John14:1–11), salvation andforours,Jesusexplainedwhathe go away, eventhoughitprovednecessaryfortheir When hisdisciples founditunthinkablefor himto he weptwithherandfamily (John11:35). (John 11:21–27).Jesusansweredhergently, and she implicitly questioned hisactionsandmotives at therighttimeandinway, evenwhen raising Lazarusbyresponding withtherightwords, with us.JesusdealtgentlyMarthabefore others whoareinerrororsimplydisagree includes ourspeech,evenwhendealingwith tion andthepatternofoursanctification.This Illustrations from Christ speech inchurchcourts. spiritual healthandpersonalgodlinesswithyour (James 3:1–13).Aimprayerfullytopromote outcome atameeting.Pregnant suspicions and ful motivestoothersorofassuming theworst been guiltyatsomepoint ofattributingwrong debates canbecometense.All ofushavelikely To facethefacts,presbytery andassembly Christ isboththefoundationofourjustifica “But aharshwordstirsupanger.” (v. 1b) - - course ofactionisthoughtlessorfoolish,” “thisis saying thingssuchas,“inresponsetoBob,” “this by simplyrefraining fromasingleword!” ments, riftsandfightscouldhavebeenavoided lar wordsweuse.Kitchenadds,“How manyargu ecclesiastical world. one,isalsorarelytheendof even animportant disagreements personally.to take Losingadebate, other person.We shouldguardourhearts,soasnot to issues,harshwordsaredesignedwoundthe are designedtopromotedebateandaddclarity that maybealreadypresent.” observes, “Unguardedwordsescalateanyillwill emotions oftengivebirthtoharshwords.Kitchen 14 13 12 (Prov. 10:19). lacking, butwhoeverrestrainshislipsisprudent” ber: “ heard thanthattheactionisapproved.Remem that wearemoreconcernedourvoices are a wasteoftime.Suchpracticesgivetheimpression because itishardtoseehow this“debate”wasnot This appearstobeanexampleofunintended folly of anaction.Theensuingvotewasunanimous. there wereroughlytenspeechesinarow infavor once witnessedapresbytery“debate”inwhich is helpfulandaddstothecurrentdiscussion. I cause wecan,needtoaskwhetherourspeech to leteveryonehaveasay. Insteadofspeakingbe that cangrow outofahealthyconcernintheOPC whatever comestohislips.” fool simplyopenswidehismouthandletsflow ing thosewhoopposeyourposition. arguments, imputingwrongfulmotives,andbull peopleinsteadof they cancomeacrossasattacking accused,” etc.Suchresponsesareharshinthat unloving,” “noonedoubtstheinnocenceof Ibid. “Butthemouthoffoolspouroutfolly.” (v. 2b) Ibid., 326. Ibid., 325. This warning appliespoignantly totheparticu Conversely, wecanactfoolishlyina debate Kitchen’s summaryofthisclauseisapt:“The When wordsaremany, transgressionisnot 14 12 Thisisaweakness Whilewisewords 13 Avoid - - - - - due to thoughtlessness and a lack of prayer before 65:14).17 This counsel demands becoming self- speaking. Kitchen says of the man in view here, aware before weighing in on an issue. Let us grieve “He speaks whatever comes to his mind and cares neither the church nor the Spirit through perverse not for those who don’t like it.”15 The intent of the speech, whether intentional or not. speaker is not in view in this proverb as much as the attraction or repulsion that each kind of speech Illustrations from the Scribes and described brings. If we need to say things that are Pharisees unattractive or unpopular, then let us at least aim The Pharisees were masters of harsh and fool- to say them in an attractive way to the body we are ish words, as well as of perverse speech. Strikingly, addressing. this led them to refuse to hear evidence, as well as “But perverseness in it breaks the spirit.” (v. 4b) to twist evidence in a debate. When the blind man whom Christ healed presented the evidence of Perverseness involves twisted or crooked what the Lord had done, the Pharisees concluded, speech. This is possibly the worst abuse listed in “You were born in utter sin, and would you teach these verses. “Twisting words to serve our own us?” (John 9:34). The disciples had asked whether evil intent ‘crushes the spirit’ of those we are in the man was born blind for his own sin or that of 16 relationship with.” This kind of speech aims to his parents (John 9:1–2). Jesus told them that it was achieve our own ends without regarding Christ’s neither (v. 3). Based on the evidence, the formerly glory or the edification of others. While we should blind man concluded that Christ was from God never assume or imply that others are doing this (vv. 30–33) and later that he was the Christ (v. during a debate, is any of us above temptation in 38). Yet the Pharisees would hear none of this. this area? They determined the outcome of the case before For instance, if you have had a long-standing hearing the evidence. It should not surprise us, doctrinal or personal dispute with another presby- therefore, that they later hurled insults at Nicode- ter who is brought under moral charges, could you mus when he urged them to give Jesus a hearing not be tempted to use the occasion to try to “get rid before rejecting his teaching (John 7:51). Taken to of him”? In such circumstances some assume guilt its extreme, this led them to distort evidence when before hearing the details of the case. Whether they had none to go by. They voted to crucify Jesus such a man is guilty or innocent may or may not on the pretense that he threatened to destroy the be connected directly to the doctrinal dispute that temple and raise it in three days (Matt. 26:59–62), you have with him. We are liable to show our prej- even though he spoke of the temple of his body udice against a man in how we speak to an issue (John 2:19). After the resurrection, their persistent related to him. This example can go the other way. prejudice against Christ led to bribery and outright We can defend the actions of a presbyter because lying when they instructed the guards at the tomb of an established friendship with him, blinding us to tell people that Christ’s disciples stole his body to the evidence relevant to the debate at hand. We at night (Matt. 28:11–15). Lest these examples must not show partiality, nor be respecters of per- seem to be outlandish and beyond us, remember sons. Isaiah’s verbal parallel, in which he addresses that they witness to the fact that lesser sins give God’s enemies, illustrates strikingly the result of birth to greater sins. Harsh words promote foolish this kind of speech: “Behold, my servants shall sing speech and foolish speech gives rise to perverse for gladness of heart, but you shall cry out for pain speech. “Therefore let anyone who thinks that he Servant Realms Servant of heart and shall wail for breaking of spirit” (Isa. stands take heed lest he fall” (1 Cor. 10:12).

15 Ibid. 16 Ibid. 17 Ibid., 327. 45 46

Ordained Servant $ Volume 26 2017 participating inthem.Davidexemplifiedthis pate inchurchcourtsratherthanparalyzeusfrom an accountoftheir servicetoGodinChrist. (Rom. 3:20),butthosewhoarejustified must give is justifiedonthegroundofhisworksbeforeGod we persuadeothers”(2Cor. 5:10–11a). No man or evil.Therefore,knowing thefearofLord, for whathehasdoneinthebody, whethergood Christ, sothateachonemayreceive what isdue we must allappearbeforethejudgmentseatof He appliedittothegoodwhenhewrote,“For evil whenhesaid, andobedience. Paultance appliedthisideatothe should alarmtheevilandbringgoodtorepen a comforttothegood. people. God’s knowledge isaterrortotheeviland and men(Acts24:16). labor tospeakwithagoodconscience beforeGod of ourmotivesthanweareourselves.We must do andwhyweit.Heismoreaware ofusand also hearsallthatonesays. omniscience thatifGodseesallthings,thenhe of thisproverbdraws theimplicationfromdivine not seeGodbuthealwaysseesme.” Theauthor A PrincipleofAccountability 19 18 Psalm 139: “The eyesofthe Ibid. Ibid., 326. God’s knowledge ofusshouldhelppartici the dead.(Acts17:30–31) has givenassurancetoallbyraisinghimfrom man whomhehasappointed; andofthishe he willjudgetheworldinrighteousnessbya repent, becausehehasfixedadayonwhich now hecommandsallmeneverywhereto The timesofignoranceGodoverlooked,but God examines thespeechofallkinds The children’s catechismteachesus,“Ican “Keeping watchontheevilandgood.” L ord 19 (v. 3b) God’s knowledge ofall areineveryplace.” (v. 3a) 18 Godknows allthatwe

- - - Spirit’s help. God’s presence,throughfaithinChrist,withthe do much goodwithourspeechwhenwespeakin on thissideofglory, butwehavethepotentialto others, ordoI simply plantovoteasothers expect Am Ipersuadable,listening totheargumentsof their sidein adebateandIdisagree withthem? Am Iafraidtospeakwhenothers expectmetotake ofthedebateathand? speech addtothesubstance simply becauseIwantmyvoice heard,or doesmy eral pointed questions: AmIspeakingonthefloor speak atpresbytery?We shouldaskourselvessev God’s willnorenjoyedhisgracious presence. they fasted(Matt.6:16–18).Theyneither did asadcountenancewhen faces andmaintained tion forpiety(Matt.6:5–6).Theydisfigured their would noticeandhelpthempromotetheir reputa to thepoor(Matt.6:2–4).Theyprayedsothatmen sure thateveryonewasaware whentheygavealms deeds tobeseenbymen(Matt.6:1).Theymade ing God’s presenceanddoing God’s will. the connectionourLordmakesbetweenmaintain things thatarepleasingtohim”(John8:29).Note me. Hehasnotleftmealone,forIalwaysdothe same gospel,hesaid,“ accomplish hiswork”(John4:34). food istodothewillofhimwhosentmeand this principle ofaccountability.Christsaid, Scribes andPharisees Illustrations from Christandfrom the We willneverbeentirelyfreeofsinfulspeech it.(Ps.139:1–6) cannot attain knowledge istoowonderfulforme;ithigh;I and before,layyourhanduponme.Such know italtogether. You hemmein,behind a wordisonmytongue,behold,O are acquainted withallmyways.Evenbefore search outmypathandlyingdown and up; youdiscern mythoughtsfromafar. You me! You know whenIsitdown andwhenIrise O How canwe applytheseexamplestohow we The Pharisees,bycontrast,did their righteous Two fromChristservetoillustrate statements L ord , youhavesearchedmeandknown And hewhosentmeiswith Later inthe L ord “My , you - - - me to? We should seek to do good through speak- Ryan M. McGraw is a minister in the Orthodox ing in church courts, rather than simply enjoying Presbyterian Church serving as professor of system- the good privilege of speaking. atic theology at Greenville Presbyterian Theological Seminary in Greenville, North Carolina. Concluding Directions for Presbyters Kitchen’s conclusion to this section of Prov- erbs is a fitting summary of the content of this article. He wrote, “We are endowed by our Creator with the capacity to bring either genuine, substantive help to those around us or to inflict incalcula- ble lasting harm upon them—all of that by simply opening our mouths!”20 A few directions can help us apply further the teaching of Proverbs 15:1–4 in church courts: 1. Don’t take things personally, and don’t make things personal. Speak to the moderator and leave previous speakers anonymous. Robert’s Rules of Order requires this procedure for good reasons. 2. Beware of imputing wrongful motives to your brothers in debate. Assume the best of them rather than the worst. 3. Pray throughout debates, asking the Lord not only for what to say but how to say it well. It is alleged that during the Westminster Assembly debates over church government, George Gil- lespie, who was a heavy hitter in those debates, wrote repeatedly on his paper, “da luce domine,” which means, “Lord give light.” Whether this story is real or apocryphal, it is a useful reminder to pray at all times. 4. Remember that those with whom you disagree are not scribes and Pharisees, but fellow presbyters and brothers in Christ. Love Christ by speaking the truth to them in love. 5. “Let your gentleness be evident to all, for the Lord is at hand” (Phil. 4:5).21 Reformed Christians have not always cultivated the fruit of gentleness well, but our Lord did. Let us imitate his character by grace even as we long to see his face in glory. Let us be gentle in our speech. Servant Realms Servant

20 Ibid., 327. 21 evpieikh,j (“gentleness”) bears the connotation of yielding, gentleness, or kindness. 47 48

Ordained Servant $ Volume 26 2017 Living 1 http://opc.org/os.html?article_id=618&issue_id=124. In short,ifwearenotbeing transformedbythe imagined andlivedoutbythe peoplearoundus. a storythatismarkedlydifferent thanthestories to bereminded regularlythatwearecharacters in must simultaneouslyliveassaltandlight.We need that distinguish usfromthecultureinwhichwe need toengageincommunal habitsandrhythms we tion. Ifwearegoing toresistthesetemptations, ofculturalaccommodationandassimila tations cult forus,anditmakesussusceptibletothetemp out ofstepwithmainstreamattitudes.Thisisdiffi that marginalizesbiblicalChristianity for being so like exileswhenwepracticeourfaithinasociety 11:13; James1:1;1Peter 1:1,17;2:11).We feel citizenship isinheaven(seePhil.1:27;3:20;Heb. Christians as“sojourners”and“exiles”whosetrue for ustoidentifywiththebiblicaldescriptionof toward theChristian A by AndyWilson Online Originally publishedelectronically in Earth Hope ofInheriting the How Exiles Cultivate the Post-Christian Culture: Sabbath Keeping ina s wefacethechallengeoflivinginaculture that is increasingly apathetic and antagonistic that isincreasinglyapatheticandantagonistic April 2017 Servant Servant 1 faith

, itisbecoming easier Ordained Servant - - - the traditions oftheir distinctive communions for Option,” whichsaysthatChristiansneedtolook ement inRodDreher power ofChristianpracticesisalsoasignificant el our magneticnorth.” hearts, tuning themtobedirected totheCreator, compass .weneedto(regularly)calibrateour of desire.” habitual practicesthathedescribesas“pedagogies made acompellingcasefortheformativepower of The HabitofSabbathKeeping formed tothispresentevilage. becon renewing ofourminds, wewillinevitably dreher/benedict-option-meanness/. October 9,2016,http://www.theamericanconservative.com/ 4 3 desire” areatoddswithhistoricReformed worshipandpiety. it shouldbenotedthatmanyofhisexamples of“pedagogies for theshapingpower ofhistorically-rootedworshiparehelpful, critical analysisofthecontemporarychurchandhisargument er ofHabit 2 in continuity withthewholestroke.Insame result inabetterswimming strokeifthe drillsare natural becomesecondnature.Butthiswillonly disciplined repetition,motionsthatareatfirstun ming drills toimprinttheelementsofaparticularswim who weare.Thinkofaswimmerusingtraining roleinshapingwhatwebelieveand an important the waywepracticeandpromulgate ourfaithplays it. We needtopaycarefulattentionthefactthat up shapingthechurchandthosewhobelongto by thecultureanditsconcerns,ends proach isthatwhenthechurch’s ministry isshaped are outsidethechurch.Theproblemwiththisap egies andpracticesthatwillappealtothosewho culture withthegospelistodevelopministry strat the tendencytothinkthatwayreachour characteristic tendencyinAmericanChristianity: witness-bearing. to beablesetforthagenuine alternativeinour the cultivationofChristianidentityifwearegoing See “Benedict OptionasMeanness?”RodDreher,accessed Smith, 20. James K.A.Smith, In severalrecentbooks,JamesK.A.Smith has stroke (GrandRapids:Brazos,2016),21–22.WhileSmith’s 2 InSmith’s words,“Iftheheartislikea intohismuscle memory. Through 4 This stands insharpcontrasttoa Thisstands You AreWhat You Love:The SpiritualPow 3 Anemphasisontheshaping ’ s much-discussed “Benedict

------way, our practices will best calibrate our hearts to sphere. This will sometimes raise questions about God and his truth when they are in continuity with various aspects of our cultural involvement, and the tradition that we believe to be the best embodi- Christians who are committed to observing the ment of biblical Christianity. Sabbath may not always agree about how to answer One practice from the Reformed tradition all of these questions. Nevertheless, we should that can be of great help in cultivating Christian never grow weary of the disruption that the Sab- identity is Sabbath keeping. The Sabbath is about bath brings to our this-worldly pursuits. The habit much more than taking one day off from work of Sabbath keeping helps us remember that we be- each week. God instituted the Sabbath as a sign long to a kingdom that is infinitely more valuable pointing to the completion of his purpose for the than anything that this world can offer. world. The Sabbath essentially functions as a sign of the gospel. John Calvin expresses as much when The Historical Development, Diminishment, he says that the Sabbath is a day when “believers and Recovery of the Lord’s Day are required to rest from their own works so as to The Sabbath is an important overarching 5 allow God to do his work in them.” The Sabbath theme in biblical theology. David VanDrunen calls us to stop trusting in our own performance points out its prominence in the creation account so that we can receive God’s gracious provision of when he writes: spiritual rest in the gospel of his Son. When God tells us to “remember the Sabbath Genesis 1:1–2:3 presents God as working day” (Ex. 20:8), he is not just talking about mental toward and attaining an eschatological goal. recollection. In Scripture, the word “remember” The text is permeated with a sense of historical often has to do with being faithful to one’s cov- movement that is capped by a scene of arrival. enant commitments. Remembering the Sabbath This sense is produced most prominently by is about letting it shape us as those whom God has the sabbatical pattern that frames the narrative set apart to be his holy people (see Ex. 34:13). In . . . patterns of sevens or multiples of sevens 7 the words of Meredith Kline, “Observance of the absolutely pervade Genesis 1:1–2:3. Sabbath by man is thus a confession that Yahweh Everything in the creation account is oriented is his Lord and Lord of all lords. Sabbath keeping toward day seven, when the Lord of the Sabbath expresses man’s commitment to the service of his sits down to reign over his creation-kingdom. The 6 Lord.” In other words, the Sabbath helps reorient Sabbath is also a key theme in the Gospels, where us by reminding us that we live in this world as Jesus’s Sabbath activity announces the arrival of pilgrims whose ultimate allegiance is to another the reality that the day signifies (see Matt. 12:1–21; King and kingdom. As such, we strive to enter the Luke 4:16–21) and where Jesus invites people to final Sabbath rest that awaits the people of God come to him and find rest for their souls (Matt. (see Heb. 4:9–11). 11:28–30). Another New Testament book that As the residual influence of the Christian view makes significant use of the Sabbath theme is the of Sunday continues to fade in our post-Christian epistle to the Hebrews, which speaks of striving culture, the habit of Sabbath keeping will be in- to enter God’s rest and living as sojourners until creasingly disruptive to the work and activities that we receive the unshakeable kingdom (see Heb. we do alongside non-Christians in the common 4:1–11; 11:10, 13, 16, 38; 12:18–29). This is especially significant when we remember that the main theme of Hebrews is to demonstrate how the new Living Servant 5 John Calvin, Institutes of the Christian Religion, 1541 ed., trans. Robert White (Edinburgh: Banner of Truth, 2014), 139. 6 Meredith G. Kline, Kingdom Prologue: Genesis Foundations 7 David VanDrunen, Divine Covenants and Moral Order: A for a Covenantal Worldview, (Overland Park, KS: Two Age Press, Biblical Theology of Natural Law (Grand Rapids: Eerdmans, 2000), 39. 2014), 70–71. 49 50

Ordained Servant $ Volume 26 2017 was well established bythe endoftheapos was wellestablished God’s Sabbathrest(seeHeb.4:1,9). we havenotyetenteredintotheconsummationof sign wasstillneededinthispresentagebecause recognition amongGod’s peoplethataSabbath Christ’s finished workofredemption,therewasa the SaturdaySabbathwasterminated becauseof for theChristianSabbath(seeRev. 1:10).While “the Lord’s Day”hadbecomeatechnical term 16:2), and by the end of the first century the phrase Sundays insteadofSaturdays(seeActs20:7;1Cor. New Testament churchtogatherforworshipon beginning ofthenewcreation.Thiscaused a Sundaywastheepochaleventthatmarked under thenewcovenant.Christ the lastdayofweektofirst the eternalSabbathofnewcreation. last Adam.Throughfaithinhim,wegainaccessto secured thatrestforhispeopleinofficeasthe merit God’s restbyourperformance,butJesushas Tragically, Adam’s fallmadeitimpossibleforusto evil inorderthathemight enterintoGod not eatingofthetreeknowledge ofgoodand serving andguarding thegarden-sanctuary, and offillingandsubduingtheearth, assigned tasks over allcreation,manwascalledtocompletehis then enteredintohiswell-deservedrestasLord as Goddid hisworkofcreatingtheworldand the end-timesrestthatisgoalofhistory. Just asasignof strate thattheSabbathwasestablished Rev. 6:11;14:12–13). the restthatwillcharacterizenewcreation(see exhorted topersevereinfaithuntiltheyenterinto bolic useofthenumber seven,andthesaintsare structure andmessagerelyheavilyonthesym significantly inthebookofRevelation.Thebook’s covenant. Lastly, thesabbaticalpatternalsofigures covenant isthefruitionandfulfillmentofold and mattermade theuniverse, andJesusChrist the firstday, onwhichGodtransforming darkness hold thiscommongathering onSunday, sinceitis second-century apologistJustin Martyr:“We all fromthe tolic period,asweseeinthis statement The practiceofSundaySabbathobservance This explainswhytheSabbathmovedfrom Taken together,theseandothertextsdemon ’ s resurrectionon ’ s rest. - - - seasons ofAdventandLent,theChristianSabbath upon thesedays,particularlythepenitential various saints.Asincreasingemphasiswasplaced endar ofholydays,fastanddaysrecognizing church’s development of its elaborate liturgical cal poses. Thismarkedthebeginning ofthemedieval pagan festivalsandholidaysforChristianpur of mind. Onesuchconcessionwastheadaptation church makingvariousconcessionstothepagan day ofrest.Unfortunately, italsoresultedinthe declaration ofSundayasapublicholidayand the Greco-Romanworldresultedinofficial andtheoutwardChristianization of Constantine In theearlyfourthcentury, theconversionof our Saviourrosefromthedeadonsameday.” 10 Scripture the ReformedTradition: Worship That IsReformedaccordingto Christian Focus, 1998),14–20; HughesOliphantOld, 9 287. ardson, 8 ers, thefocusofchurchcalendarinReformed Through theeffortsofCapitoandotherReform rizes Capito’s argumentasfollows: of MartinBucer. HughesOliphantOldsumma former Wolfgang Capito(1478–1541),acolleague tions inthisareacamefromtheStrasbourgRe Lord’s Day.contribu Oneofthemostimportant Reformers settheir sightsontherecoveryof was overshadowed. Old, See RichardB.GaffinJr., “First ApologyofJustin, theMartyr,” §67,ed.CyrilC.Rich day oftheweek. clearly, according totheGospels,isfirst the Lord’s Day, thedayofresurrection,which it is,eveninthislife,alreadyexperienced day ofconsummationattheendhistory, (Heb. 4:8).Whilethatdayofrestwasthefinal Jews underthelaw hadnotyetexperienced Sabbath wasapromise ofadayrestthatthe begin withtheresurrectionofChrist.Theold was asignoftherestandsalvationthatwould brews, CapitoclaimedthattheoldSabbath With anappealtothefourthchapterofHe In lightofthissituation,theProtestant Early ChristianFathers Guides totheReformed Tradition (Atlanta: JohnKnox,1984),34–35. (Atlanta: 9

10 Calvin andtheSabbath (NewYork: Macmillan, 1970), , 35–36. (Ross-Shire: Guides to ------8

- churches shifted back to the weekly observance of This should make us more thoughtful and more the Lord’s Day. Furthermore, the Puritans’ success careful when it comes to the role that our culture’s in promoting Sabbath observance in seventeenth- information, entertainment, and social media century England resulted in most of the English- complex plays in our lives. It also gives us good speaking world being Sabbatarian up until the reason to consider taking a break from such things middle of the twentieth century. on the Lord’s Day. Sabbath observance clearly requires a cessa- No Place for Fun? tion from activities that would interfere with our Many Christians have an allergic reaction to gathering together with God’s people in covenant the notion of Sabbath keeping because they think assembly for public worship (see Lev. 23:3; Heb. of it as something dour and joyless that is epito- 10:25). One matter that has been debated within mized by a long list of activities that are prohibited the Reformed tradition is the question of whether on Sundays. There are probably instances when or not any kind of recreational activity should overly scrupulous Christians do things that contrib- be permitted on the Sabbath. This disagreement ute to this impression. More likely, an aversion to stretches back to the formative period of our tradi- Sabbath keeping stems from being immersed in a tion, with the Synod of Dort (1618–19) and the culture that has an insatiable demand for distrac- Westminster Assembly (1643–49) providing slightly tion and entertainment. Living in such a context, different answers to the question. While Dort said we need to realize the danger of what Neil Post- that recreation was permitted as long as it did not 12 man famously described as “amusing ourselves interfere with public worship, Westminster said to death.” In fact, if we are not careful, our use that we must abstain from recreation so that we of entertainment media may not be the harmless can use the whole day for the exercises of public 13 diversion that we think it is. Consider the role that and private worship. has been played by popular culture and social Many church officers in confessional Pres- media in bringing about our society’s widespread byterian churches disagree with the Westminster acceptance of LGBT ideology. Most people have Confession on this point because we think that it not embraced this way of thinking because they goes beyond the teaching of Scripture. The only have been persuaded by any rational argument passage that could potentially support a prohibi- but because of the emotional argumentation that tion of all recreation on the Sabbath is the follow- is embedded in the media that they regularly con- ing text from Isaiah 58: sume. As Alan Jacobs explains: If you turn back your foot from the Sabbath, The dominant media of our technological so- from doing your pleasure on my holy day, and ciety are powerful forces for socializing people call the Sabbath a delight and the holy day of into modes of thought and action that are of- the Lord honorable; if you honor it, not going ten inconsistent with, if not absolutely hostile your own ways, or seeking your own pleasure, to, Christian faith and practice. In America to- or talking idly; then you shall take delight in day, churches . . . have access to comparatively the Lord, and I will make you ride on the little mindspace. . . . If we are to form strong heights of the earth; I will feed you with the Christians, people with robust commitment to heritage of Jacob your father, for the mouth of and robust understanding of the Christian life,

then we need to shift the balance of ideologi- Living Servant cal power towards Christian formation.11 uncategorized/questions-for-the-critics-of-the-benedict-option/. 12 “The Synod of Dort on Sabbath Observance,” R. Scott Clark, accessed October 9, 2016, http://rscottclark.org/2012/08/ 11 “Questions for the Critics of the Benedict Option,” Alan the-synod-of-dort-on-sabbath-observance/. Jacobs, accessed October 9, 2016, http://blog.ayjay.org/ 13 See WCF 21.8. 51 52

Ordained Servant $ Volume 26 2017 contemporary Sabbathkeeping: Meredith Klinetothefollowing conclusionabout plan ofredemptiontoitsappointed end. Thisleads God usestoupholdtheworlduntilhebringshis institutional sensebutarepartofthestructurethat common culturalactivitiesarenotholyinan called todoallthingsthegloryofGod,our sphere ofGod’s commongrace.Whileweare which meansourculturalactivitiesbelongtothe situation forGod’s peopletodayisnon-theocratic, cultural activitiesweremarkedoutassacred.The theocratic, whichmeantthatallofnation’s Israel’s situationundertheSinaicovenantwas non-theocratic contextsinredemptivehistory. concerns thedifference betweentheocraticand porary applicationofthefourthcommandment our overallfocuseachLord’s Day. afterward, aconsiderationthatshouldgiveshape to involves preparationbeforehandandreflection ber thatreverentparticipation inpublicworship public worship.Ofcourse,weshouldalsoremem on Sundaysaslongtheydonotinterferewith free toengageinenjoyableandrelaxingactivities tion againstrecreationontheSabbathandweare the case,thereisnobiblicalwarrantforaprohibi in thesamechapter(seeIsa.58:3).Thatbeing with thewayterm“pleasure”isusedearlier ing workersontheSabbath,whichisconsistent as arebukeforconductingbusinessandoppress this reason,Isaiah58:13–14isbestinterpreted there isnomentionofitintheMosaiclaw. For could haveknown ofsucharequirement, since difficult toseehow earliergenerationsofIsraelites isthatit so, theproblemwiththisinterpretation worship? WhiletheWestminster divines thought Sabbath daytotheexercises ofpublicandprivate Is thisarebukeforfailingtodevotetheentire Since theSabbathisasignof sanctifica Another factorthatrelatestothecontem the epoch ofredemptive historyonlyinthe have relevanceandapplication atanygiven promise ofconsummation, theSabbathwill as belongingtoGod’s holykingdom with tion markingthatwhichreceives itsimprint L ord hasspoken.(Isa.58:13–14) - - - - - together ofGod’s peopleforpublicworshiponthe fourth commandmentrelatesonlytothegathering In short,Klineissayingthatinthechurchage Theology, Piety,andPractice 15 14 that inIsrael and “bynight” (v. 2).Alsoofsignificance isthefact speaks ofworshippingtheLord“inmorning” identified as“ASongfortheSabbath”initstitle, Scripture, itisnoteworthythatPsalm92,which While thispracticeisnotexplicitly commanded in Reformed butintheentireChristiantradition. a practicethathasdeeprootsnotonlyamongthe day withmorning andevening worshipservices, make themostofSabbathisbybookending the kept forusinheaven.Oneofthewayswecan thatisbeingpoints usbacktotheeternalheritage we experienceaweeklyrhythmthatconsistently bath asthetemporalsymbolofnewcreation, Making theMostofSabbath the church’s elders. public worshipservicestowhichwearecalledby or notanactivityhindersourparticipation inthe cannot bedoneonSundaysboil down towhether this iscorrect,thendebatesaboutwhatcanand is notstrictlyboundbytheSabbathcommand.If in thechurch’s corporategatherings,theentireday dered inamannerthatsupportsourparticipation Lord’s Day. Whiletheentiredayshouldbeor Kline, See R.ScottClark, not their commoncultural)activity. will havetodoonlywiththeir holycultic(but enthronement. Thatis,Sabbath-observance of theheavenlyassemblyGod’s Sabbath covenant assembly, asthe situation, onlywheretheyareconvokedin bath willfindexpression,inanontheocratic profane world,butevenforthemtheSab community asaholypeoplecalledoutofthe exclusivelytothecovenant Sabbath pertain people. Thus,aftertheFall, notonlywillthe holy dimension(s) ofthelifecovenant When weorganize ourlivesaroundtheSab Kingdom Prologue ’ s regularburntofferings,alamb was Recovering theReformedConfession: Our (Phillipsburg,NJ: P&R,2008),338. , 81. ekklesia -extension 14 - - 15

- offered in the morning and another in the evening given the low level of biblical literacy among pro- (see Num. 28:1–8). Attending morning and eve- fessing Christians in our day. Lastly, I am grateful ning worship services each Lord’s Day helps us to that my children are growing up without knowing order the entire day around the gathering of God’s anything other than the practice of bookending the people in covenant assembly. Sabbath by declaring God’s steadfast love in the The habit of regular attendance at morning morning, and his faithfulness by night. and evening worship might seem like an inconve- nience to some Christians, especially if they live Conclusion a considerable distance away from their church. The Sabbath is certainly not meant to be a While there can be circumstances that make it burden to us. On the contrary, it has been given too difficult to attend both services on a regular for our benefit. That being the case, we should basis, we should keep in mind that there are a make good use of this gift so that we can receive lot of things in life for which we are willing to be its blessings in full measure. As Isaiah 58 reminds inconvenienced. Parents are often willing to go to us, calling the Sabbath a delight is really about de- great lengths for the sake of their children’s educa- lighting in the Lord himself. And when we delight tion and extracurricular activities. Some people in the Lord, we take comfort in his promise that commute a considerable distance just to get to we will not remain exiles forever. In his appointed work each day. We all adjust our schedules to time, he will make us “ride on the heights of the accommodate the things that are important to us. earth” (Isa. 58:14). Shouldn’t we be willing to organize our Sunday schedules around the public worship services to Andy Wilson is the pastor of Grace Presbyterian which we are called by those who have spiritual Church (PCA) in Laconia, New Hampshire. oversight? It is true that this will have an impact on what you do on Sundays. A gathering with family or friends may have to be cut short. Some activities may have to be ruled out altogether. Such decisions can be difficult, but making them helps us to set our minds on the things that are above rather than the things that are on earth. We need to remember that Christians who cease to be heavenly- minded are not far from ceasing to be Christian. I can testify to the benefits of attending morning and evening worship each Lord’s Day. While I grew up in the church, evening worship did not become a regular habit for me until our session made the decision a number of years back to add a Sunday evening service to our weekly schedule. I doubt that I am fully aware of the extent to which this practice has been of help to me, my family, and our congregation. I can say that having to preach twice as many sermons has improved my preaching and forced me to be more disciplined Living Servant with my time throughout the week. I also know that those who attend both of our Sunday services benefit from double exposure to the preached Word, something that is especially significant,

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Ordained Servant $ Volume 26 2017 general sense,anditisparticularly thecaseinour effectively todefendthefaith.Thisistrueina ent forsoundapologeticalpracticeifonewishes getics—the behavioralcomponent. ing akeyingredientapolo tobiblical/covenantal damage theyaredoing, theseapologists are miss advocates oftruth.Neverpausingtoconsiderthe Savior isdraggedthroughthemud byovereager ofthe of apologeticalcorrectness,thereputation arguments arewon,peoplelost.Inthename ingly commonintheReformedcommunity. As insult their victims. their self-congratulatorymannerupset,offend,and foes. Their rudeairofintellectualsuperiorityand argument afterastheyvanquish their the toolsofpresuppositionalapologeticstowin that theyare theological wreckingballsouttodemonstrate lip, theyarenotdifficult tospot.Suchfolkare by thechipontheir shoulder,orthecurlontheir These arethe“Pugnaciously Reformed.” Whether oughly Reformed”northe“BarelyReformed.” Y by BrianL.DeJong Online Originally publishedelectronically in Behavioral Apologetics Witness 1 http://opc.org/os.html?article_id=609&issue_id=123. to explorehow goodbehaviorfuels ourdefenseof apologetical methodology. Inthisarticle. Iwish know thatIhave.Theyareneither the“Thor ou mayhaveencounteredthemyourself—I Good behaviorisanindispensable ingredi What oughtnevertobe,isattimesdistress March 2017 Servant Servant right 1 . Sadly, theysometimesemploy

Ordained Servant - - - - - the righteouslifethatGoddesires. Word. We must dowhatitsaysifwewouldlive his epistlethatitisnotenoughmerelytohearthe believers. Jamesreminds usinthefirstchapterof forourspiritualdevelopmentas important vitally us ingodlyliving.The“thirduse”ofthelaw is Lord. Godhasgivenhislaw oflibertytoguide must shareinhisholinessifwehopetoseethe people, evenastheLordourGodisholy. We good behaviortoyourapologeticaladvantage. conclude withsomethoughtsonhow touseyour recognized thebehavioralaspectofapologetics.I Dr. CorneliusVan Til andhissuccessorshave the faith.Ialsowouldgivespecial attentiontohow tions inTitus 1:7–9,sayingthattheoverseer the snareofdevil.Paul echoestheseexpecta church, sothathewillnotfallintoreproachand must withthoseoutsidethe haveagoodreputation relationships withinthechurch.Theoverseer and peaceable.Thisdoesnotholdtrueonlyfor notpugnacious, butgentle prudent, respectable, the overseermust beabovereproach,temperate, ministers ofthegospel.According to1Timothy 3, focus uponchurchofficers,andespecially upon terms, albeit asadlycommonoccurrence. a disobedient Christianisreallyacontradiction in ally manifested inourexperience.Theconceptof ing. Thefactofbeing setapartuntoGodisgradu pagan cultureshouldbeincreasing,notdecreas us. Thegapbetweenourconductandthatofthe more ourlivesaredistinct fromtheworldaround The moreweresembleourElderBrother,the increasingly conformedtotheimageofChrist. the inwardworkofHolySpirit,wearebeing put offtheoldmanandonnewman.By cation—that slow butsteadygrowth ingrace,aswe Our basiccallingasChristiansistobeaholy thy word as taught, so thathemaybeableto thy wordastaught, disciplined. of good,self-controlled,upright, holy, and lent or greedyforgain, rogant orquick-tempered ora drunkard orvio must beabovereproach.Hemust not bear This generalobligationintensifieswhenwe This directly relatestotheprocessofsanctifi

He must hold firmtothetrustwor

but hospitable, alover but hospitable, ------give instruction in sound doctrine and also to no cause in his own personal conduct. His behav- rebuke those who contradict it. ior was pristine, yet he did not revile in return for the ill treatment he received. In this he purpose- If a man does not possess these qualities, he is fully left an example for believers, so that we might not fit to be ordained for service. If a minister lacks follow in his steps. these attributes, his ministry will be undermined Moving into chapter 3, Peter counsels wives and give cause for the unbeliever to dismiss the to embody respectful and pure conduct (v .2). truth. So while good behavior is generally needful Likewise husbands must behave honorably toward for all Christian apologists, it is doubly necessary their wives. He then sums up with these words in for ordained apologists. verses 8–9: “Finally, all of you, have unity of mind, Looking at that classic passage on apologetics sympathy, brotherly love, a tender heart, and a in 1 Peter 3:15–16, we find this behavioral empha- humble mind. Do not repay evil for evil or reviling sis woven through the context. Reaching back into for reviling, but on the contrary, bless, for to this the previous chapter, we find these words: “Keep you were called, that you may obtain a blessing.” your conduct among the Gentiles honorable, so What is all this but a call to good behavior? that when they speak against you as evildoers, they Peter’s summary is then reinforced with a may see your good deeds and glorify God on the quotation from Psalm 34, which states that the day of visitation” (1 Peter 2:12). believer must “turn away from evil and do good; let Good conduct on the part of Christians has him seek peace and pursue it” (1 Peter 3:11). The two effects. First, it blunts the criticism of the Gen- quotation concludes with a promise and a solemn tiles. They speak against Christians as evildoers, warning: “For the eyes of the Lord are on the and the honorable behavior of the Christian gives righteous, and his ears are open to their prayer. But the lie to their accusations. More importantly, the face of the Lord is against those who do evil” the excellent conduct of believers will cause the (v. 12). All of that revolves around the concept of Gentiles to glorify God on the day of visitation. behavior—either doing good or practicing evil. Having observed the good deeds of those whom A rhetorical question in 3:13–14 continues to they slander, they will be forced to admit that God drive the point home: “Now who is there to harm is true, and that his servants have lived holy lives. you if you are zealous for what is good? But even if This emphasis comes up a few verses later in you should suffer for righteousness’ sake, you will 2:15–16 when Peter says, “For this is the will of be blessed. Have no fear of them, nor be troubled.” God, that by doing good you should put to silence This is the immediate context for the charge to the ignorance of foolish people. Live as people sanctify Christ as Lord in your hearts, always ready who are free, not using your freedom as a cover-up to make a defense to everyone. Notice how seam- for evil, but living as servants of God.” lessly Peter moves from good conduct to defending Again, it is good behavior that silences the the faith. ignorance of foolish people. When God’s children If the connection is not obvious enough from use their liberty to serve the Lord, God is glorified. the context, it can’t be missed in these words in Were they to exploit their freedom as a cover-up verse 16: “Yet do it with gentleness and respect, for evil actions, God’s name would be dishonored having a good conscience, so that, when you are among the heathen. slandered, those who revile your good behavior This call to good behavior includes situations in Christ may be put to shame.” The manner of where suffering ensues. While it is not commend- Witness Servant our apologetical ministry must be “with gentleness able to suffer for our sinful conduct, it is laudable and respect.” More broadly, we must maintain a to patiently endure ill treatment for doing what is good conscience in our apologetical work. Why? right. Through the remainder of chapter 2, Peter Because our opponents will slander and revile shows us the example of Christ. Jesus suffered for us for our good behavior in Christ. But this false

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Ordained Servant $ Volume 26 2017 says: Apologetics principle.” [ ings arenotalways Aswehaveseen,hiswrit powerful insubstance. fortiter inre “Van Til wasfondoftheslogan in hisbookanalyzingVan Til’s thought,states, JohnFrame, ent inapologeticswasimportant. Van TilandHisSuccessors faith—well andgood. doing whatisrightinyoureffortstodefendthe who canattesttoourpurity. Soifyousufferfor our goodbehaviorhasbeenobservedbywitnesses est personwillbelievetheir wickedreportsbecause obvious. Nohon conduct becomesunmistakably charge willleadtotheir shamewhenourexcellent (Phillipsburg, NJ; P&R, 1995),331. 2 Why IBelieveinGod John M.Frame, world? For afterthatinthewisdomofGod Hath notGodmadefoolishthewisdomofthis the scribe?whereisdisputer ofthisworld? say withPaul: “Whereisthewise?where we havenotbeentruetoChristifdo the gospel we proclaimtomen,andmust proclaim world. To besure,itisthegraceofGodwhich the truthaboutGod,themselves,and tions ofmenbywhichtheyseektosuppress philosophicconstruc challenge theapostate losophies ofAristotleorKant,wemust openly Rather thanwedding Christianity tothephi and servetheCreatormorethancreature. might havelifeandthattheymight worship who aredeadintrespassesandsins,thatthey present Christwithoutcompromise tomen always beenmyhopeinthepast,thatImay Finally, itismyhopeforthefuture,ashas In hispamphletentitled For Van Til, theneedtobegentleandrever God bythefoolishnessofpreaching tosave the worldbywisdomknewnot God,itpleased 2 , Van Til referenceshismottowhenhe : gentle in the manner of presentation, : gentleinthemannerofpresentation, Cornelius Van Til: AnAnalysisofHisThought suaviter inmodo suaviter inmodo, ] isagoodexampleofthat Toward aReformed , butnevertheless, suaviter inmodo, butthisone - - - - -

mandment particularlytoofficerswhenhewrites: Commandments, Van Til appliestheninth com The Ten Commandments 4 CD-ROM. 1987 3 to Calvinism, saying: Knowledge, Cornelius Van Til, “The NinthCommandment:Truth,” in Cornelius Van Til, , ed.EricH.Sigward(NewYork: LabelsArmyCo.,1997), For office-bearersandespecially for ministers In anunpublishedmanuscript ontheTen toward aReformedapologetic. lative afterwards.Onlythenareweworking then thatwearetrulybiblicalfirstandspecu the LordChristwithoutcompromise. Itisonly that wehavepresentedtomentheclaimsof of theScripturesineveryareatheir lives, men completesubmission tothelivingChrist do allthingsbelong.Itisonlyifwedemandof children oftheKing.To us,nottotheworld, them thatbelieve(ICor. 1:20–21).We are man ofthecovenantbreaker. Onemakes no oppression underwhichitsuffersbythenew an opportunity toriseinrebellionagainst the deity. Onethereforegivesthatsenseofdeity the surfacedisplay ofeverymanasense One knows thatthereishiddenunderneath apologies thoughalways makes theclaimsofGoduponmenwithout the worldiswhatBiblesaysitis.Onethen troubles. Thenonebeginswiththefactthat If onefollows Calvintherearenosuch In thetenthchapterof development oftruthfulness. the one doesnotdevelopbutratherretards plishment willrepelinsteadofattract.Thus house. Anypretenseatperfectioninaccom modo method.Toa friendlytactful be seek toelicit confessionsofuntruthfulnessby that inordertodeveloptruthfulnesstheymust it isnecessarytorememberatthisjuncture benefitshimwhohimselflivesinaglass Van Til links thisgentlemethodology The Works ofCorneliusVan Til, 1895– (unpublishedmanuscript, 1933). A ChristianTheory of suaviter inmodo 4 3 suaviter in . - - - deal with this new man. One shows that on Two scholars who have followed in Van his assumptions all things are meaningless. Til’s footsteps also saw the need for a gentle and Science would be impossible; knowledge of reverent method in confronting unbelievers. Greg anything in any field would be impossible. Bahnsen comments on this in his massive work, No fact could be distinguished from any other Van Til’s Apologetic, Readings and Analysis: fact. No law could be said to be law with Thus, Peter, aware of the different ways an respect to facts. The whole manipulation of argument can be conducted, specifically factual experience would be like the idling of reminded his readers to offer their reasoned a motor that is not in gear. Thus every fact— defense “with gentleness and respect” (1 not some facts—every fact clearly and not Pet. 3:15). Paul wrote: “The Lord’s servant probably proves the truth of Christian theism. must not quarrel, but be gentle toward all, If Christian theism is not true then nothing apt to teach, forbearing, in meekness correct- is true. Is the God of the Bible satisfied if his ing those who oppose themselves” (2 Tim. servants say anything less?5 2:24–25). The proponents of conflicting This is not to say that Van Til always practiced viewpoints can trade arguments and engage in this gentle and reverent approach, as Frame recog- intellectual dispute in a manner that exhibits nized. In the pamphlet already mentioned, there or leads to being puffed up—something that is a remarkable section entitled “Retractions and Paul censures in a multitude of ways through- Clarifications.” With transparent honesty, Van Til out 1 Corinthians (especially as it stems from critiques himself on this score: a lust for persuasive words of worldly wisdom, 2:4–5). However, there is nothing in the Have I been consistent with myself in the nature of the case which requires argumenta- writings mentioned in this pamphlet? Should tion to be conducted in a proud and unloving not I now retract certain statements made in fashion. Apologetics can be pursued with a earlier days? Would not I approach the sub- humble boldness, one which displays true jects on which I have written differently now, concern for the error of the unbeliever’s think- if I could? When I ask myself such questions ing and the destructiveness of his ways. This as these, I think that as far as the manner of does not mean giving even an inch on any presentation is concerned, I have often not issue of truth over which we disagree with the lived up to my own motto on this point of unbeliever. But it does mean, as Dr. Van Til suaviter in modo. I beg forgiveness of those would always say, that we keep buying the next whom I have hurt because of this sin of mine. cup of coffee for our opponent.7 Then, so far as content is concerned, I have often not lived up to my own motto on this Likewise, K. Scott Oliphint interacts with this point either. I have not always made perfectly methodology in his Covenantal Apologetics: clear that in presenting Christ to lost men, we In 1 Peter 3:15, as Peter commands the must present Him for what He is. He has told church to be ready to defend her faith, he is us what He is in the Scriptures. Apparently I careful to note the ethos in which such a de- have given occasion for people to think that I fense must be given. Defend your faith, Peter am speculative or philosophical first and bibli- is saying, “with gentleness and respect.” This cal afterwards.6 reminds us that our defense is not a defense Witness Servant that depends on us; it is not something that is 5 Cornelius Van Til, The Works of Cornelius Van Til, 1895– 1987, ed. Eric H. Sigward (New York: Labels Army Co., 1997), CD-ROM. 7 Greg Bahnsen, Van Til’s Apologetic, Readings and Analysis 6 Ibid. (Phillipsburg, NJ: P&R, 1998), 32. 57 58

Ordained Servant $ Volume 26 2017 manifest itself inhow we treatothers—whetherbe living. develops overyearsofordinary, faithfulChristian be conjuredupinamoment.True pietygradually for personalholiness,andholinesscannot in hissanctification.Thereissimplynosubstitute should makealong-termcommitment to growing holiness. Thewould-bedefenderofthefaith should existwithinthelargercontextofpersonal of thefaith?First,ourapologeticalcommitments tion betweenexcellentbehaviorandthedefense way, 2013),144. 8 liever orunbeliever. Showing kindness,patience, K. ScottOliphint, Second, thatprocessofsanctificationshould So whatcanweconcludeaboutthisconnec suspect. obviously andexplicitly immoralorotherwise or bepersuadedbyus,ifourown characteris in ouraudience willbeanxioustolistenus, We cannotandshouldnotexpectthatanyone mirror theholinessofourFather inheaven. lives, wearetobeaholypeople.We areto Christianity, asintheentiretyofourChristian broached tothispoint, isthatinourdefenseof the ethosofpersuasionandwhatwehavenot say. Whatshouldalsobeobviousconcerning and gentleconfidenceinwhatwehaveto his lordship.Boldness,wecouldsay, ismeek It stemsfromourconfidenceinChristand Christ. Butboldnessisnotcausticorharsh. them withthemeeknessandgentlenessof ness totheCorinthians,evenasheimplored knew thathemight havetodisplay suchbold does not,ofcourse,obviateboldness.Paul service tohim.To begentleandrespectful reflect Christ’s sovereignty andourwilling reigns. We servehim.Ourdefenseshould abrasive orpugnacious inourdefense.Christ defense. We neednot,therefore,behostileor plishes thepurposesthathedesiresin that ChristisLord,ithewhoaccom polished. Rather,itisadefensethatrecognizes successful onlytotheextentthatouroratoryis 8

Covenantal Apologetics (Wheaton:Cross - - - - - and explicitly immoralorotherwisesuspect.” persuaded byus,ifourown characterisobviously our audience willbeanxioustolistenus,or “We cannotandshouldnotexpectthatanyonein lectual argument.AsOliphintreminded usabove, and morenuanced thanwinning anabstractintel right, andyouarewrong.” Persuasion isfarsubtler sion involvesmorethanjustprovingthat“Iam persuade themofthetruthweadvocate.Persua tothem.Thisiscrucial ifwehopeto assistance bors asourselves,ifwewouldbeofanyspiritual our fellow man.We must learntoloveourneigh habitual asweworktodisplay thesegracestoward gentleness, andearnestconcerncanbecome Unknown Godtheyclaimedtoworship. then speakintelligentlytothe Athenians aboutthe tothe“Unknownof their God.” altar Paul could special note that theGreeksworshiped,and taking tothegods Athens, seeing allofthevariousaltars them. ThisisPaul, strollingthroughthestreetsof somethingofaninterestinwhatmattersto we take them. Becoming allthingstomensuggests that where theycongregateandfindoutwhatinterests lievers inourcommunities, weoughttodiscover to makedisciples. Inthisefforttoengagetheunbe Whenever wego,whereverasare making disciples presupposesthatweare“going.” of will provetobeafruitlessapproach.Thetask come pouringthroughthedoorsofourchurches aninterestintheir lives.Waitingtaking forthemto ing ways.Thisincludesgoing ontotheir turfand an abilitytospeakunbelieversinnonthreaten in hisrejectionofthegospel. tian apologistwhileemboldening theunbeliever absence ofpersonalholinesswillcrippletheChris our messagebecauseofpersonalhypocrisy. An fodder totheskeptic,whowillpredictablydismiss the verytruthwedefend.Furthermore,give dalously, thenourbehavioractuallycontradicts silent confirmationofthetruth.Butifwelivescan we defend.Ourlifestyleofgodlinessbecomesa If weliveholylives,recommendthetruththat will impactourmessage,either forgoodorill. Third, weshouldrecognize thatourmanner As wecultivate conversationswithourunbe As wegrow ingodliness,weshouldcultivate ------lieving neighbors, we need to respect their feelings said, “I skate to where the puck is going to be not and not trample carelessly upon them. We should where it has been.” If the movement of the “puck” never misrepresent their positions or belittle them is our culture, the society in which the church for their unbelief. Question-and-answer dialogue is finds itself, how does the Lord of both history and invaluable as we not only respectfully answer their the church guide us in his Word to faithfully navi- questions, but we pose our questions to them. gate these times? As conversation develops, we should “buy The intensity with which cultural shifts are the next cup of coffee.” Picking up the check at a challenging the church is reflected in some of the lunch discussion can convey friendly engagement books being written to try to make sense of what and genuine respect. Doing those things while we are seeing: maintaining the give-and-take of ideas will stimu- • Bad Religion: How We Became a Nation of late deeper disclosure. Thus, our gentle approach Heretics—Ross Douthat can be used by the Holy Spirit to bring unbelievers • Culture Shift: The Battle for the Moral to understand and accept the truth—to become Heart of America—R. Albert Mohler Jr. convinced of that gospel which we defend and proclaim. • The Devil’s Pleasure Palace: The Cult of Critical Theory and the Subversion of the Brian L. De Jong is a minister in the Orthodox West—Michael Walsh Presbyterian Church serving as pastor of Grace Pres- • The Disappearance of God: Dangerous byterian Church (OPC) in Sheboygan, Wisconsin. Beliefs in the New Spiritual Openness— R. Albert Mohler Jr. • From Here to Maturity: Overcoming the Juvenilization of American Christianity— Thomas E. Bergler • How (Not) to Be Secular: Reading Charles Taylor—James K. A. Smith • It’s Dangerous to Believe: Religious Freedom Postmodernism, Post- and Its Enemies—Mary Eberstadt truth, Generation Z: • Strangers in a Strange Land: Living the Catholic Faith in a Post-Christian World— What’s It All Mean? Charles Chaput • To Change the World: The Irony, Tragedy, Originally published electronically in Ordained Servant and Possibility of Christianity in the Late Online June-July 20171 Modern World—James Davison Hunter • We Cannot Be Silent: Speaking Truth to a by Stephen D. Doe Culture Redefining Sex, Marriage, and the Very Meaning of Right and Wrong— he title of a recent class I took was intriguing: R. Albert Mohler Jr. “Skating to Where the Puck Will Be.”2 The T • You Are What You Love: The Spiritual title came from hockey great Wayne Gretzky, who Power of Habit—James K. A. Smith

No, this is not your reading list for the next Witness Servant 1 http://opc.org/os.html?article_id=632&issue_id=126. year (and it is only a sampling), but it demonstrates 2 Reformed Theological Seminary, Washington, DC, Novem- ber 17–19, 2016, taught by Rev. Randy Lovelace, lead pastor that many people are thinking, discussing, and of Columbia Presbyterian Church (OPC) and Dr. Michael writing in books, articles, and posts, about what is Metzger, founder and president of the Clapham Institute based in Annapolis, MD, www.claphaminstitute.org. perceived as an age of challenge. 59 60

Ordained Servant $ Volume 26 2017 4 know whatIsraeloughttodo..” (1Chron.12:32). 3 maystay professing believersintheUnited States of comfortinthefactthatpercentage to take people inthechurchfeel.We might betempted 1960s, Iknow thesenseofdislocation thatmany 1950sandearly growing up in therelativelystable before. BornaftertheSecondWorld War and change morerapidthananyofushaseverfaced is inescapablethatweliveinatimeofcultural itself, withoutmarryingthespiritofage. proclaim thegospelinagewhichitfinds “skate towherethepuckwillbe,” thatis,how to the angerthatswellsinourhearts. we aretemptedtoclickonthatwebsiteorgiveinto light ofwhatiseternal?”canchallengeuswhen of whatisunchanging.Asking,“Isthisworthitin promise ofexperiencemust beweighed inlight sion with“experience”overclearthinking. to reframeinlightofGod’s Word thenearobses The believeristoldhow toseesuchpromises, how experience” pushedaway allthoughtsofcaution. get home.Whathappening? Thepromise of“an and execution,leavingthemdesperatelytryingto to discover thatthehypecoveredpoorplanning expensive musical festivalintheBahamas,only the experienceofalifetime,havejustflown toan write this,thousandsofyoungpeople,hopingfor transcendent truth,flingsatus. For example,asI of informationwhichaculture,unmooredtoany by whichtheChristianmust “reframe”thetorrent wise forsalvation(2Tim. 3:15);theyarethemeans ahead ofus.TheScripturesdonotsimplymakeus in aculturewherethepuckalwaysseemstenyards God arealsogiventhewisdomtolearnhow tolive an especially pointed way, butallthepeopleof thetimes some menofIssachartounderstand thors/william_ralph_inge.html. BrainyQuote website,https://www.brainyquote.com/quotes/au the spiritofthisagewillfindhimself awidower inthenext.” 5 sient, butthethingsthatareunseen are eternal”(2Cor. 4:18). the thingsthatareunseen.For thethingsthatareseentran For example:“We looknottothethingsthatareseenbut “Of Issachar,menwhohadunderstanding ofthetimes,to Cf. WilliamRalph(Dean)Inge’s quote: “Whoevermarries The churchitselfmust thinkabouthow to alwaysgiventhechurch God hascertainly 4 The 5 It 3 in - - - friends approve.What’s going on?Isthedifference astheylookaroundtoseeiftheir more tentative, saying yeswouldbemuch smallerandperhaps 1995) thesamequestion, thenumber ofthose ask millennials orGenerationZ ifyouareto for sayingso.Acceptingcurrentdata, might havebeenvagueaboutthebiblicalreasons a sin,theywouldhavesaidyes,although goers justtwentyyearsagoifhomosexualitywas subtly affectedby, thisculture. by virtueofthefactthatChristianslivein,andare are alsoforcing their wayintothechurch,simply placearoundthechurch,however, changes taking at thesamelevel,aspollstersprognosticate.The 8 Ibid. issues-for-the-western-church-in-the-21st-century/. of lecture,publishedJuly 3,2015,http://www.gtc.ac.nz/news/ First Century,” GraceTheologicalCollege,NZ,videorecording 7 generations-xy-z-and-the-others/. accessed May25,2017, “Generations X,Y, ZandtheOthers,” WJSchroerCompany, forget-millennials-how-will-churches-reach-generation-z/ and News Service,May1,2017,http://religionnews.com/2017/05/01/ millennials. How willchurchesreachGenerationZ?”Religion org/Blog.asp?ID=6368. S Culture (blog),August 28,2014,http://www.churchandculture. 6 identifies as“Christian”willbe24–25percentover portion oftheAmericanpopulationthatself- church inaceaselesslysecularage.Evenifthe wants tobethoughtofasabigot? young person(orolderforthatmatter) “bigots” inourcurrentculturalclimate. and exiles(1Peter 2:11),wearenot“idiots” but those livinginapeer-drivenculture.Assojourners their veryexistence. of being outofstep,butthatbeing offensiveby the challengeChristiansfaceisnotsimplythat Today, however, asCarlTrueman haspointed out, if onedidn’t haveaclearideaofwhyitwassinful. tobeopposedhomosexuality,acceptable even different places.Twenty yearsagoitwassocially years agoandthoseoftodayareinfundamentally churches? I would suggest that Christians of twenty due toage?Isittheresultofpoorteachingintheir Carl Trueman, “Issuesforthe Western ChurchintheTwenty- JamesEmeryWhite,“MeetGenerationZ,” Church and Here isoneexample:Ifyouhadaskedchurch- That isonlyoneofthechallengesfacing the http://socialmarketing.org/archives/ ee also,JonathanMerritt,“Forget 7 Thisisespecially difficult for 6 (thosebornafter 8 Andwhat the next few years, the same as it is presently, how on truth being determined by how we feel about is the church to reach the other 75 percent, espe- something. For instance, “I feel like a female, cially if that 75 percent is becoming increasingly though I have male parts, and you can’t deny my disconnected from biblical Christianity? How is feelings.” The church’s answer, compassionately the church to bring the gospel to bear on a society given to those captured by this confusion, is that and culture which are decidedly secular, and only what we are as image-bearers of God, is determina- growing more so? Given our doctrinal commit- tive because the Creator knows what he intended ments to the centrality and infallibility of the Word when he created us. Again, as we look to where the of God, how does the church speak the gospel into puck is moving, we must be grounded in what the this secular society?9 Scriptures teach. The foundational paradigm is that our think- People might say, “I went to your church, and ing must be shaped by the Word of God if we are I didn’t feel anything, so why should I believe that to speak clearly to our culture. Scripture must what you say is true?” When believers try to talk to speak louder, and have more influence, than “Nones”12 and “Exiles,”13 we can find that we are anything else. When we check our emails or news- like “ships passing in the night.” We are speaking feeds first thing in the morning, is our understand- a language that Nones and Exiles do not under- ing of what we read filtered by the Scripture? Do stand. Our task is to speak biblical truth to those the doom-saying headlines of our news feeds shape for whom the very category of truth is suspect, our view of the world, or do we live with eschato- while trying to listen to them to see what lies be- logical confidence in the power of God to glorify neath their words. We do this because we too were himself in all things?10 We can be seduced by the once disobedient, led astray until the goodness and promises of a culture that wants us to live for the lovingkindness of God appeared.14 We must rec- (next) experience of food, car, house, movie, or re- ognize that, in terms of postmodernism, a claim of lationship. The young people flocking to an island, having the truth is an act of oppression. We cannot at the cost of thousands of dollars for an immersive surrender the gospel and cannot be ashamed of it, experience of music, tropical paradise, and great but how do we address unbelievers in the time in times found instead ham and cheese sandwiches which God has placed us?15 and muggings. Their experience was one of a It is because people, postmodern, millennial, world that promises much but cannot deliver, and or secular, are God’s image-bearers that we always yet comes back to promise more the next time. have a communication bridge. Just as we have Many people are pointing out that the current DNA that determines eye color, height, etc., so mania for transgender rights is the archetypi- God has written into our hearts ways of thinking cal picture of a culture which is unwilling to let which, however distorted or twisted by sin, are anything besides personal preference define our still there. The pleasant young person waiting on personhood. Our often-fleeting desires, rather than something as robustly real as chromosomes, and as year-2016. profoundly transcendent as Genesis 1:26–28 and 12 “Nones” are those who claim that they don’t fit into the cat- 2:18–25, win the day. Beyond postmodernism’s egories of religious preference, and therefore don’t go to church, questioning of objective truth is post-truth’s11 focus though they may consider themselves “spiritual.” 13 “Exiles” are those who consider themselves “Christian” but are not connected to any organized body because they don’t see

9 This was the thrust of the seminar at RTS-DC. any that “work” for them; hence they see themselves as exiles Witness Servant 10 Romans 11:33–36. from the church. 11 “Post-truth” was the 2016 Oxford Dictionaries “Word of the 14 Titus 3:3–7. Year”: “post-truth adjective, relating to or denoting circum- 15 We shouldn’t naively think that our young people in our stances in which objective facts are less influential in shaping churches are not being affected by these cultural shifts. The per- public opinion than appeals to emotion and personal belief.” centage of “churched” young people who think homosexuality is https://en.oxforddictionaries.com/word-of-the-year/word-of-the- okay because they have friends who are gay, is significant. 61 62

Ordained Servant $ Volume 26 2017 and needitallthetime.We might askourselves: that thisiswhyChristiansneedthegospel,too, and ifwewerewillingtoadmit, whenwe fallshort, ship ifweexhibitedChristlikewordsanddeeds— because itissecond-naturetous? things Do weexpectpeopletosimplyunderstand jargon islikeaforeign languagetomany people? ing isreceived. Dowerealizehow ourCalvinist is okaytoputnothingintheplatewhenoffer thatit hymn projectedonascreen,orunderstand know how tofindahymninhymnalorsing through aservice?Itisassumedthatpeoplewill ences inwalkingthroughthedoorandsitting the enormouschallengeanon-Christianexperi how manyofourchurchesdowefailtorecognize around usandraiseasfewbarrierswecan.In forth hisglory. We must learntospeakthose commands hisexiledpeopletolivehereshow long forhome(Ps.137:1–6;Heb.11:13–16),God into hismarvelouslight(1Peter 2:9).Whileexiles the gloriesofhimwhocalledusoutdarkness not ourhome,yetweareplacedheretoshow forth Christians themselvesaretheexiles.Thisworldis who seethemselvesas“exiles”fromthechurch, themselves? Thoughtherearethoseinoursociety are reflectedinourliving.How arebelieverstosee but how wearesayingit,andwhetherourwords think harderaboutnotonlywhatwearesaying, we areoftentimesnotbeing heard,soweneedto 22:34–40). to lovebothourGodandneighbor (Matt. worshiper ofGodtheCreator. Inthiswayweare is createdtobeaworshiper,andcalled replaced byabiblicalviewpoint, thatperson as one.Mydiscomfort orpuzzlementneedstobe capably animage-bearer,andIshouldtreat“them” leaves everythingambiguous.Heorshe the dress,hairstyle,orvoice givesmeaclue,but me atthestoremaybemaleorfemale—neither 16 my truehomeenough?We cannot changethe “Do Ilovetheworldtoomuch orperhaps notlove

The preferredpronoun isactually“they.” People might bewillingtoriskcoming towor Because ofthelanguageChristiansspeak, 16 isines - - - - question ofthechurch’s faithfulproclamationof truth. Arewewillingtograppleseriouslywiththe about how wecommunicate theunchanging truth. Thetrajectorycallsustothinkdifferently tion ofabsolutes,isperishingbecauseitlacksthe oriented cultureinwhichwelive,withitsrejec to bearguedintothekingdom.Theexperience- openly hostiletothegospel,areprobablyunlikely received. and lives,must intoaccounthow itisbeing take But thewaywecommunicate it,inourwords truth (Rom.10:5–17)thatmust becommunicated. and wecan’tchangethefactthatitispropositional content missionary forthePresbyteryofMid-Atlantic. Presbyterian Church andservesasregionalhome Stephen D. Doe of ourage(Rom.12:2). to thethinking,culture,language,andsecularism shaped bytheWord ofGodandarenotconformed in 2030?We canonlydosoifweareevermore the messageofgospelnotonlyin2017,but what isourpartinthat?How willwecommunicate God issovereignly callingapeopletohimself, faithful? Ifwebelievewhatsaybelieve,that see theOPCshrinkwhilewesaythatarebeing for thesakeofbeing contrary. Dowereally wantto God canuseus;butweshouldn’tbecontrarians We arealreadycounterculturalinthatway, and being aconfessional,Word-and-sacrament church. thingsrightly.standing TheOPCiscommitted to lenge ustoaskourselveswhetherweareunder if wedon’tbuyeverythingtheysay. Thiswillchal others whoarethinkingaboutthesethings—even toandinteractwith I believethatweneedtotalk ing hischurch,andnoculturalshiftscanstopthat. unable tohearwhatwearesaying?Christisbuild the gospelinasociety increasinglyunwillingand People, whetherNones,Exiles,orthose ofwhatwesay—thegospelisthegospel— isaministerintheOrthodox - -

- - of Jesus Christ. The implication of this is that all financial decisions of the church must support this Servant calling. Given the diaconate’s role in managing these funds, it is incumbent upon the deacons to appreciate the spiritual nature of their duties and Work undertake them as such. So, how does the deacon approach his office? He recognizes that while his duties may be temporal in nature, they cannot be fulfilled properly The Spiritual Nature of without understanding that the very mission of the the Office of Deacon church undergirds all that he does. Originally published electronically in Ordained Servant The Office Online August-September 20171 When considering Acts chapter 6 as a foundational text for the office of deacon, it is important by Carl Carlson to recognize how Acts 2 through 5 set the context. The apostles are preaching Christ and performing Praise God from whom all blessings flow; miracles in his name. The growth of the church Praise him, all creatures here below; is breathtaking, with three thousand baptized in Praise him above, ye heav’nly host; one day (2:41); more are added daily (2:47). As the Praise Father, Son, and Holy Ghost. church grows, the Sanhedrin becomes concerned. Admonition, arrest, and beatings follow, but the very Sunday, during morning worship, the apostles carry on with their mission. They admon- Esaints of Amoskeag Presbyterian Church sing ish the Council, “We must obey God rather than the doxology after giving their tithes and offerings men” (5:29). Meanwhile, the believers devote to the Lord. Additionally, one Sunday each month, themselves to the church, including combining they make deacons’ offerings immediately follow- their wealth to help those in need (2:45). ing the Lord’s Supper. We can readily overlook the We can imagine a large congregation—moved intentional nature of taking these offerings during by the teaching, signs, and wonders of the apos- worship. After all, we could just as easily mail tles—demonstrating their thankfulness for God’s checks directly to the treasurer or initiate a regular grace by being generous with their own posses- automatic withdrawal from our bank accounts. sions. The connection to Deuteronomy 15:7–11 But, before we treat our financial obligations could not be clearer: to God as if they were a utility bill, we would be wise to consider the importance of our giving If among you, one of your brothers should as part of worship and how this has a profound become poor, in any of your towns within impact on how we view the nature of the diacon- your land that the Lord your God is giving ate. The deacons are charged with managing both you, you shall not harden your heart or shut these offerings in order to take care of the temporal your hand against your poor brother, but you affairs of the church. Given that the foundation shall open your hand to him and lend him of diaconal duty is bound up in the offerings that sufficient for his need, whatever it may be. Take care lest there be an unworthy thought

are an act of worship, their use must fulfill God’s Work Servant calling for the church: to spread the good news in your heart and you say, “The seventh year, the year of release is near,” and your eye look grudgingly on your poor brother, and you give ord 1 http://opc.org/os.html?article_id=638&issue_id=127. him nothing, and he cry to the L against 63 64

Ordained Servant $ Volume 26 2017 ernment withelders(bishops, overseers,presby through hisepistles,aframeworkofchurchgov study hisministry, bothinthebookofActsand a bookoforderthatwecanfollow. Butwhenwe church plantsareinstructive.Hedid notrecord obedient tothefaith.” Jerusalem, andagreatmanyofthepriestsbecame the number ofthedisciples multiplied greatlyin that “thewordofGodcontinued toincrease,and to thepoint ofmartyrdom. deacon’s characterbybeing adefenderof the faith wisdom” (6:3).Stephensetsanexampleofthe tions. Themenchosenwere“fulloftheSpiritand high characterwithappropriatespiritualqualifica care toinstructthecongregationchoosemenof are freewill,notcompulsory. Theapostlestake Commandments. Thecongregation’s offerings inthelaw,a dutyestablished rootedintheTen tors ofasocial securityoffice.Theyarefulfilling apostles’ feet(5:37). ing theofferingsthatwerepreviouslylaidat ofaccept the deaconseventookovertask ter thedailydistribution forthewidows. Perhaps immediate needwasformenwhocouldadminis away thattake fromtheir primaryduties.The tasks the deaconhasapurpose:freeapostlesfrom their dutiesinteachingandpraying.Rightaway, role ofthesemenistoallow theapostlestofulfill abilities. Paul thanthebroad providesmoredetails for deacons,emphasizingcharacter overskillsor echoes Acts6whenhelaysout thequalifications ters) anddeacons(servants) becomes evident.Paul As wemovealonginchurchhistory, Paul’s The newdeaconsareeffective.In6:7welearn But thesefirstdeaconsarenotjustadministra The deaconsenteragainstthisbackdrop. poor, inyourland.” hand toyourbrother,theneedyand I commandyou,“You shallopenwideyour never ceasetobepoorintheland.Therefore Forand inallthatyouundertake. therewill L ing whenyougivetohim,becauseforthisthe him freely, andyourheartshallnotbegrudg you, andyoubeguiltyofsin.You shallgiveto ord yourGodwillblessyouinallwork ------Timothy 3:8–13heinstructs: “full oftheSpiritandwisdom”fromActs6.In1 from Matthew: used forhisglory. Considerthese threepassages sions thatGodputsunderour oversightaretobe use hisgoodsandworld.Allwealthposses He alonesetstherequirements forhow wemay session ofhisgiftstousethemonlyashedirects. us todispense aswewish.We havebeengivenpos that ownership isstillGod’s. Hehasn’tgifteditto subdue andruleovertheearth,butitalsoimplies ship Mandate.” Itmakesclearthatmankindisto could justaseasilyhavebeennamedthe“Steward be goodstewardsofallthatGodhasgivenus. key conceptintheChristianlife.We arecalledto biblical conceptofstewardship.Stewardshipisa spiritual his officebeing fulfilledbytheperformanceof ground, itisincumbentonthedeacontosee The Duties show thatheisobedient tohim. deacon tobeagoodservantoftheLord,hemust evidence thatitisformedbythegospel.For the summary wouldbethatadeacon’s lifemust show themselves andalsogreatconfidenceinthe serve wellasdeaconsgainagoodstandingfor and their own householdswell.For thosewho husband ofonewife,managingtheir children faithful inallthings.Letdeaconseachbethe dignified, notslanderers,butsober-minded, selves blameless.Their wiveslikewisemust be let themserveasdeaconsiftheyprove science. Andletthemalsobetestedfirst;then the mysteryoffaithwithaclearcon not greedyfordishonest gain.Theymust hold double-tongued, notaddicted tomuch wine, Deacons likewisemust bedignified, not earth, wheremoth andrustdestroywhere Do notlayupforyourselves treasureson The “CulturalMandate”ofGenesis1:28 With spiritual There ismuch heretoconsider,butagood faith thatisinChristJesus. duties . Itisherethatweencounterthe qualifications astheback ------thieves break in and steal, but lay up for your- same teaching to stimulate obedience in everyone. self treasures in heaven, where neither moth They are the lead stewards of the congregation. nor rust destroys and where thieves do not As the elders call the congregation to good works, break in and steal. For where your treasure is, the deacons channel these efforts to the particular there your heart will be also. (6:19–21) needs of the congregation: cash offerings to provide assistance where needed, in-kind help where appro- Therefore, do not be anxious, saying, “What priate, physical work to care for the building, call- shall we eat?” or “What shall we drink?” or ing upon individual talents and abilities where they “What shall we wear?” For the Gentiles seek can be used. In short, the deacon must be a good after these things, and your heavenly Father steward of the congregation’s money and talents. knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you. The Details (6:31–33) The deacon’s duties can be divided between two main areas: church financial management and Then Jesus told his disciples, “If anyone would ministry of mercy. In the carrying out of duties in come after me, let him deny himself, and both categories, exercising biblical stewardship is take up his cross, and follow me. For whoever central. If the deacons do not support their work would save his life will lose it, but whoever with sound principles of stewardship, they will be loses his life for my sake will find it. For what prone to poor judgment, missteps, omissions, and will it profit a man if he gains the whole world confusion. and forfeits his soul?” (16:24–26) Jesus is telling his disciples to make choices. Financial Management Is their master God or money? Is their guide in Under session oversight, the deacons have au- life faith or anxiety? Is their ultimate place in this thority over the financial management of the con- world or the next? These are powerful contrasts gregation. This means managing both the cash and that show us what a good steward does with his the assets of the congregation. For most churches wealth, how he makes life decisions, and what is the primary asset is its building and all the furnish- most important to him. ings, equipment, and supplies in it. Even churches Stewardship is governed by the Ten Com- without a building may have assets of considerable mandments. When we summarize them by saying, value. An effective diaconate harnesses the value “Love the Lord with all your heart and with all of all these assets to ensure that the mission of the your soul and with all your strength and with all church is accomplished. your mind, and your neighbor as yourself,” we For example, the purchase or construction have a concise statement of how our lives are to budget of a building must take into account the exhibit good stewardship. But, how do people hear congregation’s ability not only to pay the mortgage, about God’s demands for stewardship? Through but to have sufficient funds remaining to pay a pas- the church. The first deacons freed the apostles tor and fund all the ministries of the church. The so that the church could fulfill its central duty to building’s purpose is to have a place for the church teach and pray. to meet in order to worship God. Without a pastor Stewardship is given a central role in the life to teach and preach, it is useless. What good is a of the believer, and it is the deacon’s role to pro- building with no room in the budget for a full-time mote good stewardship. As the Word is taught from pastor? Decisions for building upgrades require the Work Servant our pulpits, faith liberates the believer to a new life same scrutiny. Why fund expensive upgrades to of obedience. Out of obedience good stewardship furnishings if it takes away from the ability to fund naturally flows. The deacons are inspired by the the presbytery’s home missions fund?

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Ordained Servant $ Volume 26 2017 issues thatallsinnersface,while recognizing that ing thepersonorfamily toaddressthestewardship aid isafoundationofspiritualministry: encourag ship. Supportingthetemporalfocusofdiaconal need fordiaconal aid. to dealwithfuturecrisesordisasters withoutthe cient; (3)helpingapersonorfamily developplans (2) helpingapersonorfamily becomeself-suffi categories: (1)responsetocrisisordisaster; forts isthedivision ofdiaconal aidintothreemain ministry. Onemaintheme coming outoftheseef als todeaconsthatemphasizeprinciples ofmercy the pastseveralyearsofferingtraining andmateri wither underfire. exhibit strongcharacter. Withoutit,theywill that Acts6and1Timothy 3demandthatdeacons discerning. Thisisadifficulttask. Itisnowonder these, youdid notdoittome”)withtheneedbe 25:45 (“asyoudid notdoittooneoftheleast must balancedelicatelytheprinciple ofMatthew carefully dispensed inChrist’s name.Thedeacons foundly bystewardship.Mercyministry shouldbe worldly ways. the churchcaneasilybeledastrayinallkindsof God’s glory. Ifthediaconate thisrolelightly, takes nated andthefundsareusedmoreefficiently for thoroughly, sothatunnecessaryspending iselimi gospel. Questionableitemsmust beconsidered church’s mission ofproclaiming andspreading the ing, however indirectly, must cometobearonthe as stewardswithallduecare.Allareasofspend of stewardship.Thedeaconsmusttheir role take ofacongregation’sing areastatement priorities are thediaconate’s ofbudget domain.Thedetails budgeting. Theline-by-lineminutiae ofthebudget hardship canbe causedbypoorstewardship. facing financial hardship,butalsothatfinancial be “easy”toagoodsteward whenyouarenot those challenges.Thisisarecognition thatitcan material wantandfinancial hardshipexacerbate This is,inessence,teachingbiblicalsteward The OPChasspentconsiderableeffortover The diaconal mercyministry isaffectedpro Ministry ofMercy ofyearly This logicdrillsdown intothedetails

------merely subsidize hismisuse. Wisdomhereises expects thathewillbedenied fundsthatwould the diaconal aidwasteshisgifts,thechurchrightly level ofstewardship.Ifthepotentialrecipient of thetimetoassessrecipient’swithout taking cannot be distributedill, so cash or otherassistance deacon’s fundcanbeapowerful toolforgoodor good stewardshipfromthepotentialrecipient. The opportunities, theymust lookforandencourage themselves tothepeople’s lives. here todig deep,spendmuch time,anddevote meetings orbyemails.Thedeaconsarecalled These arenotissuesthatcanbedealtwithinshort Again, wisdombythedeaconsisessentialhere. We canmakethe sameanalogytomercyministry. Knowing thisfactwastobringaboutrepentance. their Messiah andthatthekingdomwascoming. ing themsothattheywould know thathe was toremember thatJesuswasperform is important Jesus merelyhadpeople’s basic healthinmind, it look attheseworkscouldleaveonethinkingthat performing miracles of healing. Whileacursory inmind. a calltorepentance hashadonsomeone,wemusttact alwaysactwith we maynevercometoknow whateffectourcon non-members isanoccasionforwitnessing.While members, encounteringmercyopportunities with ship ismoreappropriatelyadministered tochurch ministry: Whileteachingsteward repentance. We cannotactasifdeathwins. must reflectresurrectionglory, notworldlyfear. rection (deathdoesnotwin).Ministry ofmercy world shows lackoffaithinthepower oftheresur The resurrectioncomestomind here.Fear ofthe means ofcreationovertrustingthepower ofGod. ing temporalrelief:guarding againsttrustingthe have amoreurgentdutytofulfillbeforebring use themeansofcreationtorelievesuffering,they testing theperson.Whiledeaconsarecalledto ardship ofapotentialrecipient, thedeaconsare instilled withbiblicalstewardship? sential, andwhohasitbutadeaconbeen As thedeaconsencountermercyministry Jesus spentagreatdealofhisearthlyministry This tiesintoanotherpurposeofmercy By exploringandprobingthelevelofstew ------We bring mercy in Christ’s name so that the recipients will know Christ’s love, admit their need of a savior, and repent. Deacons must also strive to be as patient as Jesus was. Many healing miracles did not produce repentance, and neither will much diaconal aid. Luke 17:11–19 is instructive: On the way to Jerusalem he was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers who stood at a distance and lifted up their voices, saying, “Jesus, Master, have mercy on us.” When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” And he said to him, “Rise and go your way; your faith has made you well.” If a deacon finds that one of ten recipients of his church’s mercy ministry repents and confesses Jesus, he should rejoice that his work has accomplished what he intended, praising God for his saving grace in at least one sinner.

Conclusion The deacon is marked by strong character, combined with a servant’s heart. He gains biblical wisdom instilled by listening to the Word preached, studying the Word, and participating in training. Then he brings those things together in carrying out his duties to the church. He is not a mere business manager or case worker, but a steward of all the church’s temporal gifts. He uses those gifts to enable those under his care to fulfill their chief and highest end: glorifying and enjoying God. Work Servant

Carl Carlson is a deacon at Amoskeag Presbyterian Church (OPC) in Manchester, New Hampshire.

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Ordained Servant $ Volume 26 2017 History Enterprise and EefDekker, 2011);Willem Van(Grand Rapids:ReformationHeritage, Asselt Willem J.Van Asselt, cism: EssaysinReassessment R. ScottClarkandCarlTrueman, eds., a Theological Tradition Richard A.Muller, Theological Tradition The UnaccommodatedCalvin:Studiesinthe Foundation ofa to Perkins tology andPredestinationinReformedTheology fromCalvin 2 1 http://opc.org/os.html?article_id=594&issue_id=121. entire systemoftheology).Calvinhadnosuch principle fromwhichtheReformeddeduced their supposed centraldogmaofpredestination(the supposedly Christ-centeredtheologyagainstthe the Calvinists argument,scholarspittedCalvin’s persists. InearlierversionsoftheCalvinversus of theCalvinversusCalvinists thesis,theclaim Reformation. in doctrinalcontinuity withthetheologyof to post-ReformationReformedtheology, stands dence. ReformedOrthodoxy, thelabelapplied been ablyrefutedthroughprimary-sourceevi founder, JohnCalvin(1509–64),buttheyhave I by JohnV. Fesko Online Originally publishedelectronically in Calvinists? Calvin vs.the Orthodoxy: Reformed Union Christ and with See, e.g.,RichardA.Muller, that Calvinists distorted thetheologyoftheir n thetwentiethcentury, somehistoriansclaimed January 2017 (GrandRapids:Baker,2008);RichardA.Muller, (GrandRapids:Baker, 2001). Servant Servant 2 Reformation andScholasticism: AnEcumenical Butdespitethistrenchantcritique After Calvin:StudiesintheDevelopment of (Oxford:OxfordUniversity Press,2001); Introduction toReformedScholasticism 1 (Oxford:OxfordUniversity Press,2003); (MiltonKeynes:Paternoster, 2006); Christ andtheDecree:Chris

Ordained Servant Protestant Scholasti - -

- atic thinkeramongthem.” can stillaffirmJohnCalvinasthegreatestsystem development ofthetradition, Partee believes“we Reformed theologianscontributedtothecomplex theology withatwofoldclaim.First,thoughmany presses thispoint inhislaterbookonCalvin’s tion, wasCalvin’s “centralaffirmation.” suggested thatunion withChrist,notpredestina Reformed theologian.Nevertheless,CharlesPartee Barth (1886–1968)ratherthananEarlyModern sions oftheargument,CalvinlooksalotlikeKarl under thedoctrineofsoteriology. Inthesever Orthodox did, butinbookthreeofhis tion underthedoctrineofGod,asReformed central dogmabecausehedid nottreatpredestina 6 5 Partee, minster JohnKnox,2008),3. 4 teenth CenturyJournal 3 tradition nevermadeCalvinnormativeinany Contrary totheclaimsofPartee, theReformed plains therelationshipbetweenthemandCalvin. of CalvinversustheCalvinists inadequately ex expound their doctrine,theoverlysimplistic rubric of hissoteriology. Butwewillseethatwhenthey union withChrist,revealingthatitliesat theheart gians placesgreatemphasisuponthedoctrineof Edward Leigh (1602–71).Eachofthesetheolo (1516–90), WilliamPerkins (1558–1602),and of threeReformedtheologians:GirolamoZanchi prove thistwofoldthesis,Ibrieflysurveytheviews Orthodoxy asmuch orevenmorethanCalvin.To lies attheheartofsoteriologyReformed Reformed tradition, and(2)thatunion withChrist the normativenorgreatesttheologianof tee’s twofoldclaim:(1)thatCalvinisneither is attheheartofhistheology—andnottheirs.” Calvin isnotaCalvinist becauseunion withChrist teaching: “To putthepoint brieflyandsharply, that ReformedOrthodoxydepartedfromCalvin’s Christ isCalvin’s centralteaching. his earlierclaim,Partee claimsthatunion with Ibid., 27. Charles Partee, Charles Partee, “Calvin’s CentralDogma Again,” In thisessay, IarguetheantithesisofPar Theology ofJohn Calvin The Theology ofJohn Calvin 18,no.2(1987):191–99,esp.194. 4 , 16,27. Second,inlinewith 5 Partee argues (Louisville:West Institutes 3 Partee The Six - - - 6 - - , - - - - sense. Rather, Scripture and the confessions have doctrine in any of the editions of his Institutes. always been normative. No one theologian ever Theologians have constructed synthetic treatments gained ascendancy within early modernity, unlike of his doctrine of union based upon the various the Lutheran tradition in which Martin Luther things that Calvin says about it as they lie scattered (1486–1546) serves as a fountainhead figure. The throughout his writings.9 Now while Zanchi never essay concludes with summary observations about produced his own systematic treatment of doctrine the nature of the Reformed tradition and the doc- like Calvin’s Institutes, he nevertheless wrote a trine of union with Christ. confession of faith that was supposed to supersede the widely accepted Second Helvetic Confession Zanchi, Perkins, and Leigh (1566), written by Zurich’s Heinrich Bullinger (1504–75). Girolamo Zanchi In one sense Zanchi’s confession looks very Zanchi presents an excellent test case to dem- similar to other comparable confessions of the onstrate the inaccuracy of Partee’s claims regard- period, such as the Gallican (1559), Belgic (1563), ing Calvin and the Reformed tradition because or the Second Helvetic. But on the other hand, of his reputation as a theologian as well as his Zanchi’s confession stands out because he devotes direct interaction with Calvin. Zanchi was initially a specific article exclusively to the doctrine of converted under the ministry of Peter Martyr union with Christ. In chapter XII of his confession, Vermigli (1499–1562) and was trained by him, Zanchi provides the following title: “Of the true but he also studied with Calvin at Geneva for ten dispensation of the redemption, the salvation, and months.7 In fact, Zanchi prepared a compendium life, which is laid up in Christ alone, and thereof Calvin’s 1543–45 Institutes for his personal fore of the necessarie [sic] uniting and participa- use, which means he was intimately familiar with tion with Christ.”10 Zanchi then elaborates the Calvin’s theology.8 In Zanchi we have a theologian doctrine in nineteen paragraphs. This chapter known for his Thomistic Scholastic precision, but on union with Christ acts as the gateway to his who also studied with Calvin at Geneva. Granted, soteriology, from which he discusses the gospel, Zanchi was a transitional figure as an Early the sacraments, faith, repentance, justification, Orthodox (1565–1630/40) theologian, but at the free will, and good works, among other topics.11 same time exhibits the characteristics that Partee So Zanchi’s emphasis upon union with Christ is finds incompatible with Calvin’s theology. Zanchi arguably greater in comparison with Calvin’s own employed the Scholastic method characteristic of confession-writing efforts. Calvin contributed to High Orthodoxy (1630/40–1700). the authorship of the Gallican Confession, but Because of Zanchi’s Scholastic tendencies, union with Christ does not feature as one of the one might expect the doctrine of union with Christ structurally significant doctrines.12 to suffer atrophy in his theology, given Partee’s In addition to Zanchi’s confession, he devoted claims, but in fact the opposite is true. Calvin never gave the doctrine of union with Christ 9 So, e.g., Partee, Theology of John Calvin, 40–43. explicit structural significance in his theology. 10 Girolamo Zanchi, De religione christiana fides—Confession There is no locus, for example, dedicated to the of Christian Religion, 2 vols., ed. Luca Baschera and Christian Moser (Leiden: Brill, 2007), XII (vol. I, p. 231). Note, this is a Latin-English edition that provides the 1588 and 1601 Latin editions and the 1599 English translation. I cite the 1599 English 7 Philip McNair, Peter Martyr in Italy: An Anatomy of Apostasy HistoryServant (Oxford: Clarendon, 1967), 229; John Patrick Donnelly, “Italian translation in this and subsequent quotations. Influences on the Development of Calvinist Scholasticism,” 11 Zanchi, De religione, XIII-XXI (vol. I, pp. 253–370). Sixteenth Century Journal 7, no. 1 (1976): 88. 12 See French Confession (1559–71), in Creeds and Confessions 8 Girolamo Zanchi, Compendium praecipuorum captirum doc- of Faith in the Christian Tradition, vol. 2, ed. Jaroslav Pelikan trinae christianae, in Opera Theologica, vol. 8 (Geneva, 1605), and Valerie Hotchkiss (New Haven: Yale University Press, 2003), 621–828. 372–86. 69 70

Ordained Servant $ Volume 26 2017 Ecclesiam 13 union withChristontheanvilofhisown biblical such asPartee isthatCalvinforgedthedoctrineof The impressiononegetsfromsomehistorians union withChristarethesourcesthathe quotes. clarity, andexegeticalprecision. doctrine withgreaterhistoricaldepth,theological true—his Scholasticism drovehimtoexpoundthe or histheologicalinsight.Infact,theoppositeis precision did notdiminish hisexegeticalfidelity prima facie arose duringhisexegeticallabors,whichpresents to exegesisandChristology. ButZanchi’s excursus Orthodox paidgreaterattentiontosystemandless theological insight. produced enhancedlogicalrigorattheexpenseof priately confidentspiritofScholasticism, which Reformed Orthodoxymanifested theinappro Partee’s term,Calvinism. According toPartee, characterization ofReformedOrthodoxy, orin Zanchi givesit.Moreover,italsodispels Partee’s especially whenweseetheamountofattention of Calvin’s devotiontothedoctrineisaccurate, raises thequestion ofwhetherPartee’s analysis that Calvinwasthereforedeficient, butrather excursus onunion withChrist.Thisisnottosay treatise orwroteadedicated doctrinallocusor generation Genevanreformerneverproduceda outincomparisontoCalvin.Thesecond- stands Christ andtheChurch Learned Treatise oftheSpiritualMarriageBetween work andpublisheditin1599as excursus worthyforpublicationasastand-alone union withChrist. throughout thework,including anexcursuson because hewroteanumber ofdoctrinalexcurses out onEphesiansstands labors hiscommentary significant timetoexegesis.Amonghisexegetical 15 1592). Spiritual MarriagebetweenChristand theChurch 14 (Amsterdam: JoannesAdamWormser, 1888–89),6:332–82. sos

Partee, , 2 vols., ed. A. H. de Hartog, Bibliotheca Reformata, vols.5–6 , 2vols.,ed.A.H.deHartog,Bibliotheca Reformata, Girolamo Zanchi, Girolamo Zanchi, What isinterestingaboutZanchi’s excursuson , in Theology ofJohn Calvin Commentarius inepistolamSanctiPaul adEphe evidencethatZanchi’s Scholastic An ExcellentandLearnedTreatise ofthe De conjugiospiritualiinterChristumet 13 15 AtranslatordeemedZanchi’s Inotherwords,theReformed . 14 Onceagain,Zanchi , 14. An Excellentand (Cambridge, - -

union withChrist.Hecites manypatristictheolo beyond Calvintoconstructhisown doctrineof dwell inus.” ceived fromtheFather, hemust becomeoursand communicate toustheblessingswhichhere of thehumanraceisleastbenefittous. To nothing whichhesufferedanddid forthesalvation as wearewithoutChristandseparatedfromhim, Calvin’s frombookIII:“Solong famousstatement [ “That wecannotbeunited untoChrist,unlesse in Zanchi.Inhisconfession,Zanchiexplains: of Calvin’s doctrineofunion withChristappear generations castasidehiswork. exegesis anddoctrinalinsightsubsequent Concord The Lutheran Confessions:HistoryandTheology oftheBook 20 19 Beveridge (GrandRapids:Eerdmans, 1957),3.1.1. 18 17 16 Cambridge andthroughthepublicationofhis dents heinstructedwhileattheUniversity of and wieldedsignificant influenceamong thestu a leading theologianinthelatesixteenthcentury theologians, suchasWilliamPerkins. Perkins was both fromScriptureandancient sources. to Calvinanddid sobysupportinghisdoctrine union withChristwascatholicratherthanunique of thesupperanditsbroaderdoctrinalcontext sources toprovethattheReformedunderstanding time inStrasbourg. tween theReformedandLutheransduringhis in thefiery disputes overtheLord’s Supperbe Zanchi refinedhisdoctrineofunion withChrist Moreover, part oftheir commoncatholicheritage. not adoctrineunique toCalvinbutwasrather demonstratethatunioncitations withChristwas and HilaryofPoitiers (ca.300–ca.368). gians, including CyrilofAlexandria(ca.378–444) sic Zanchi, Zanchi, Partee, Charles P. Arand,JamesA.Nestingen, andRobertKolb,eds., John Calvin, ] hefirstunite himselftous.” Similar patternsunfoldinotherReformed William Perkins (Minneapolis:Fortress, 2012),212–14. Theology ofJohn Calvin Spiritual Marriage De religione 18 Institutes oftheChristianReligion Butatthesametime,Zanchilooked , XII.iv(vol.I,233). 20 Zanchiappealedtomultiple , 78–82. , 19n65. 16 17 To besure,traces Thissoundslike 19 , trans.Henry Zanchi’s -

- - - works.21 In our own day Perkins is probably better for example, to Christ’s death, burial, bondage known for his famous ocular catechism, or his under the grave, and resurrection, whereas he links chart that illustrated the causes of salvation and the imputation of righteousness to the holiness damnation. Some have characterized this chart of his manhood and his fulfillment of the law.25 as a graphic to explain the doctrine of the decree Regardless of the visual complexity of Perkins’s while others have more accurately described it as a chart, we should not lose sight of the fact that every schematized order of salvation.22 Even then, if it is benefit of redemption comes from the believer’s a schematized order of salvation, in a similar fash- union with Christ. This fact has not been lost on ion to Partee, some have claimed that the intro- older scholarship, as Heinrich Heppe (1820–79) in duction of the ordo salutis represents a significant his History of Pietism claimed that for Perkins, the Scholastic deviation from and vitiation of Calvin’s Christian life had to be directly connected to the theology of union with Christ.23 Reformed Ortho- crucified Christ and possession of him through fel- doxy traded the gold of Calvin’s doctrine of union lowship and mystical union.26 Similarly, R. Tudur with Christ for the fool’s gold of the ordo salutis. Jones (1921–98) describes union with Christ as But I personally wonder how many critics have the “existential nerve of Puritan piety,” and he too carefully examined Perkins’s infamous chart.24 draws attention to the patristic and medieval ori- Perkins’s chart is admittedly visually cluttered, gins of the doctrine.27 Once again, though derided but the one thing that confronts the reader is the as a distorter of Calvin’s theology, Perkins does not importance of union with Christ. Perkins lists the fit Partee’s description as one who abandoned the golden chain: the decree of election, the love of doctrine of union with Christ. Moreover, union God to the elect in Christ, effectual calling, justi- and the order of salvation are not competing alter- fication, sanctification, glorification, and eternal natives, but rather different sides of the same coin. life. In a second column, he connects effectual calling to faith, justification to the remission of sin Edward Leigh and imputation of righteousness, and sanctification A third noteworthy example appears in the to mortification and vivification. But in the third theology of Edward Leigh, a polymath educated at and central column he lists the person and work of Oxford University under William Pemble (1591– Christ: Christ the mediator of the elect, the holi- 1623). Leigh published on numerous subjects ness of his manhood, the fulfilling of the law, his including theology, and he served as a Member accursed death, burial, bondage under the grave, of Parliament during the Westminster Assembly.28 resurrection, ascension, session at the right hand In similar fashion to Zanchi, Leigh treats applied of God, and ongoing intercession. Perkins con- soteriology under the rubric of union with Christ: nects faith to every element of the central Christ- “Of Our Union and Communion with Christ, And column and then other benefits to select elements our Spiritual Benefits by him, and some special of Christ’s work. He connects the remission of sins,

21 W. B. Patterson, William Perkins and the Making of a Protes- tant England (Oxford: Oxford University Press, 2014). 25 William Perkins, A Golden Chaine, or The Description of 22 So, rightly, Richard A. Muller, “Perkins’ A Golden Chaine: Theologie (London: John Legate, 1597). Predestinarian System or Schematized Ordo Salutis?” Sixteenth 26 Heinrich Heppe, Geschichte des Pietismus und der Mystik Century Journal 9, no. 1 (1978): 69–81. in der Reformirten Kirche (Leiden: Brill, 1879), 224–26; Muller, Christ and the Decree, 131–32. 23 William B. Evans, Imputation and Impartation: Union with HistoryServant Christ in American Reformed Theology (Milton Keynes: Pater- 27 R. Tudur Jones, “Union with Christ: The Existential Nerve noster, 2008), 43–83, 264–66; Julie Canlis, “Calvin, Osiander of Puritan Piety,” Tyndale Bulletin 41, no. 2 (1990): 186-208, esp. and Participation in God,” International Journal of Systematic 187, 191. Theology 6, no. 2 (2004): 169–84, esp. 174–82, 183n55. 28 “Edward Leigh,” in Dictionary of National Biography, vol. 24 http://www.reformed.org/calvinism/index.html?mainframe=/ XXXII, ed. Sidney Lee (New York: Macmillan and Co., 1892), calvinism/perkins.html. 432–33. 71 72

Ordained Servant $ Volume 26 2017 liam Lee,1654),VII,485. 29 stream. source fromwhichalltheblessingsofredemption Christ neverrecedesfromthepicture,butis the Spirit,whichflows fromChristasourhead. righteousness whereasinsanctificationwereceive ner—in justificationwereceive Christ’s imputed from union withChrist,butinadifferent man ing ustotheimageofChrist.” from theimageof flowing fromChristastheHead,purgingaman ing toLeigh, “isacontinued workoftheSpirit righteous toeternallife.” he isacquitted fromsinanddeath,accepted puted toChrist,andChrist’s righteousnesstohim, a beleeving[ example, “isaJudicial ActofGodtheFather upon facets ofChrist’s personandwork.Justification, for relates theaspectsofoursalvationtovarious similarities toPerkins’s ocularcatechismas he of ourunion withChrist.Leigh’s expositionbears categories, andmanyothers,asdifferent aspects tion, andsanctification. Christ, faith,communion withChrist,justifica calling, whichistheinceptionofourunion with mon elementsofappliedsoteriology:effectual and inseparable. union isreal,mutual, spiritual,operative,intimate, into hisdivine essence. or theoppositeextremethatheabsorbedsinners acterized union withChristasmerelyassociative Leigh rejectstheseerroneousviews,whichchar Godded withGod,andChristedChrist.” others anessentialpersonallUnion, asifwewere our Union withChristtobeonlyarelativeUnion, two different versionsofthedoctrine:“Somemake Graces.” 34 33 32 31 30

Edward Leigh, Ibid., VII.xi,531. Ibid., VII.vi,512. Ibid., VII.ii,489ff.;iv, 499ff;v, 510ff;vi,512ff.;xi, 530ff. Ibid., VII.i,487–88. Ibid., VII.i,487. Equally inLeigh’s notable treatmentofunion In thechaptersthatfollow, Leigh treatscom 29 Inhisopening comments,Leigh rejects sic A SystemeorBodyofDivinity ] sinner,wherebyhissinsbeing im 31 Adam 30 32 , andbydegreesconform Instead,Leigh arguesthe 33 Leigh treatseachofthese Sanctification,accord 34 Bothbenefitsflow (London:Wil ------Thomas Manton(1620–77),GeorgeDowname (1585–1652), ThomasCartwright(1534–1603), 1621), JacobArminius (1560–1609),JohnCotton Featly (1582–1645),RobertBellarmine (1542– (1574–1654), ThomasAquinas (1225–74),Daniel ther, AnthonyBurgess(d.1664),ThomasGataker Franciscus Gomarus(1563–1641),MartinLu Du Moulin(1568–1658),JacobAlting(1618–79), (354–430), GeorgeGillespie(1613–48),Pierre 1646), JohnDavenant(1572–1641),Augustine (ca. 1557–1628),WilliamTwisse (ca.1577– John Cameron(ca.1579–1625),GeorgeCarleton the SynodofDordt,AndréRivet(1572–1651), William Pemble, histutoratOxford,theActsof with Christarethenumerous sourceshecites: 36 35 onGalatians, andregularlyinvokes commentary and LargeCatechisms[1529]),commendedhis ing theSmalcaldArticles[1537]andhisSmall Luther’s writingsinthe because theLutheranchurchenshrinedsomeof tive notbecausethetradition bearshisnamebut tradition, forexample,holdsLutherasnorma any typeofecclesiasticalsanction?TheLutheran Calvin wasnormativeforthetradition apartfrom Leigh andotherReformedtheologiansassume that tion patternsrevealseveralthings.First,whywould other, notCalvin.” each is that‘laterReformedtheologians’imitate tention, namely, “Theproblem,asitseemstome, Calvin asNormative? once inLeigh’s treatmentofunion withChrist. the tradition. Infact,Calvin’s nameappearsonly doctrine. Calvin,therefore,wasnotnormativefor development, reception,andrefinementofthe logians contributingtothediscussion, on-going trates thepoint thattherewerenumerous theo too manytolist,butthissamplesufficiently illus and AndrewWillett(ca.1561–1621).Thereare (ca. 1563–1634),DudleyFenner (ca.1558–87), Partee, Ibid., VII.iii,495. Partee might respondthatthisproveshiscon Theology ofJohn Calvin 36 Onthecontrary, Leigh’s cita Book ofConcord , 14n46. (includ - - - 35 - - - - his name as an authority.37 No major Reformed If Calvin’s doctrine of union with Christ was as confession ever does this with Calvin’s name or great and normative as Partee claims, then one works.38 One may certainly esteem Calvin as a might expect that Owen and other nonconformists great theologian and even believe that he is the would appeal to him to vindicate their doctrine brightest luminary of the tradition, but one’s sub- from the charges of novelty and heresy. During jective opinion is different from the objective facts the controversy between 1674 and 1675, Sherlock of history. To prove Calvin’s greatness or influ- and nonconformist theologians spilled an ocean ence, one must provide objective data such as the of ink and published some four thousand pages in number of copies of Calvin’s works that were sold various books defending their respective positions. in the Early Modern period, as well as quotations, In my count, Calvin’s name appears four times allusions, or echoes of Calvin’s ideas in the works among a total of twenty-five other theologians from of other theologians. the patristic, medieval, Reformation, and post- If the tradition formally established Calvin as Reformation periods. In fact, Bernard of Clairvaux the norm, then Leigh’s citations of other writers (1090–1153), a medieval theologian noted for might indeed prove the devolution of the Re- his doctrine of union with Christ, is cited three formed tradition—its break with its founder. But times.39 His sermons on the Song of Songs are on the other hand, has doctrinal development featured as one of many key texts in the debate. and dialogue ever stood still? Leigh’s citations and Calvin never published anything on this book of references point to the fact that the High Ortho- Scripture, a book commonly cited in support of dox Reformed theologians continued to debate, the doctrine of union with Christ.40 These citation discuss, and explain the doctrines of the Reforma- patterns reveal that Reformed theologians never tion. As others contributed to the on-going dia- saw themselves as disciples of any one man, but as logue, subsequent theologians interacted with the Reformed catholics, and as such, regularly drew growing body of literature. True, Leigh’s citations upon a wide body of knowledge from every major may not always indicate which works represent the period of church history in the construction and cream of the crop, but they do reveal which works articulation of their doctrines of union with Christ. were likely most important at the time, at least in Leigh’s mind. But the citation patterns in Leigh’s Conclusion work were not an anomaly. In summary, we must set aside the claim The same pattern appears in one of the that Calvin was no Calvinist because Calvinists seventeenth century’s greatest debates over union rejected his doctrine of union with Christ. The with Christ, namely, the communion controversy claim fails on two counts. First, the Reformed between John Owen (1616–83) and William tradition never established Calvin as a norm. Sherlock (ca. 1641–1707). In short, Sherlock, a Rather, Scripture and confession always served as leading figure in the Church of England, had great contempt for nonconformist theologians and churchmen like Owen. He lobbed a theological 39 For the list and tabulation of sources, see J. V. Fesko, “The Communion Controversy: Owen and Sherlock on ‘Union with grenade against Owen’s doctrine of mystical union Christ,’ ” in In Christ Alone: Perspectives on Union with Christ, with Christ and derided it as novel and heretical. ed. Stephen Clark and Matthew Evans (Fearn: Mentor, 2016), 138–39. 40 Cf., e.g., John Owen, Of Communion with God the Father, Son, and Holy Ghost, in The Works of John Owen, vol. 2 (1850–53; Edinburgh: Banner of Truth, 1997), 125; Bernard of HistoryServant 37 Robert Kolb and Timothy J. Wengert, eds., The Book of Clairvaux, On the Song of Songs, 4 vols. (Trappist, KY: Cister- Concord: The Confessions of the Evangelical Lutheran Church cian, 1971–80); Theodore Beza, Master Bezaes Sermons upon the (Minneapolis: Fortress, 2000), 297–328, 345–480, 573. Three First Chapters of the Canticle of Canticles (Oxford: Joseph 38 Carl R. Trueman, “Calvin and Calvinism,” in The Cam- Barnes, 1587); the “argument” of the book in the 1560 Geneva bridge Companion to John Calvin, ed. Donald K. McKim (Cam- Bible (The Bible and Holy Scriptures Conteyned in the Olde and bridge: Cambridge University Press, 2004), 225. Newe Testament [Geneva: Rouland Hali, 1560], 280). 73 74

Ordained Servant $ Volume 26 2017 California. Westminster SeminaryCaliforniainEscondido, atic andhistoricaltheologyacademicdeanat byterian Church andservesasprofessorofsystem John V. Fesko many othergreatstars. Calvin isbutonebrightlightinaskylitteredwith coexist inReformedOrthodoxtheology. Hence, with Christ,andtheorderofsalvationallhappily of their soteriology. Scholasticism, exegesis,union of union withChrist.Rather,itwasanintegralpart thodox theologiansneverabandonedthedoctrine evidence clearlydemonstratesthatReformedOr Second,thesurveyed status. granted fountainhead the normsfortradition. Noonemanwasever (1517–1700) Christ andJustification inEarlyModernReformed Theology Baker, 2012),161–243;J.V. Fesko, the Work ofChristandtheOrder ofSalvation 41

Richard A.Muller, (Göttingen:Vandenhoeck &Ruprecht,2012).

is aministerintheOrthodox Pres Calvin andtheReformedTradition: On 41

Beyond Calvin:Unionwith (GrandRapids: - - - to leave Ohio State University Lawto leaveOhioState Schooltoteach tion intheAgeofColorblindness with herbook, attorney whodentednationaldiscussions ofrace M by DarrylG.Hart Online Originally publishedelectronically in MainstreamAmerican Presbyterians the and 28, 2016. nary-valuing-publicly-accessible-writ.html, accessedNovember michelle-alexander-resigns-from-ohio-state-law-faculty-for-semi ber 25,2016,http://taxprof.typepad.com/taxprof_blog/2016/09/ Awakening’ CannotBringabout Justice,” over Academic Careerism’;Law without‘AMoralorSpiritual Law Faculty forSeminary, Valuing ‘PubliclyAccessibleWriting 3 the AgeofColorblindness 2 1 http://opc.org/os.html?article_id=597&issue_id=121. all ofUnion’s challengesoflate—withenrollment, the leading secularlaw schools.Inotherwords,for the people,institutions,andfinancesthatgointo but alsotothemuch closerproximity ofUnion to radar, thankstoUnion’s locationinNew York City, Chances arethattheseinstitutionswerenotonher or evenWestminster TheologicalSeminary? forFullerSeminary,Ohio State Gordon-Conwell, level, butcananyoneimagineAlexanderleaving of justicework.” “profound moral,ethical,andspiritualdimensions Instead, Americansneedtopayattentionthe a measureofresolutioninbetterlaw orpolicy. willnotfind ing racerelationsintheUnited States become convincedthatthedifficulties surround a Presbyterianorinanychurch.Butshehasalso ies wasanoddone,sinceshehadnotbeenreared the mostliberalofmainlinePresbyterianseminar She admitted thatherchoice toworkatarguably and studyatUnion Seminary inNewYork City. Paul Caron,“MichelleAlexanderResigns from OhioState Michelle Alexander, January 2017 back. MichelleAlexander,acivil rights ainline Presbyterianism ismakingacome The NewJimCrow:MassIncarcera 3 Thatexplanationworksatone 1 The NewJimCrow:MassIncarcerationin (New York: TheNewPress,2010). Ordained Servant , TaxProf Blog 2 recentlydecided , Septem ------finances, building maintenance, and institutional to the PCUSA or think of the United States as a identity—it is still much more likely to attract pub- Christian nation, but David Hollinger’s recent and lic intellectuals than an evangelical or confessional much invoked argument that mainline Protestants academic institution is. did not lose but actually prevailed over evangelical In the “world” of U.S. Presbyterianism, the Protestants in the culture wars should come with PCUSA is still the largest and the most American. warnings.4 In a rebuke to the historical literature Of the largest denominations—with the PCUSA of the last three decades that has featured evangeli- topping the list at roughly 1.6 million, the PCA cal Protestantism and the Religious Right as the at almost 400,000, the EPC at 170,000, and then dominant if not mainstream of white American the also rans—the Associate Reformed at 40,000, Christianity, Hollinger observes that the United the Orthodox Presbyterians at 31,000, and the States has actually become what liberal Protestants Covenanters (RPCNA) at 6,000—denominational in the mainline churches wanted—secular, inclu- identity seems to be closely calibrated to a com- sive, and cosmopolitan. Rather than viewing the munion’s social location. Whether size is a product decline of mainline Protestantism simply from the of proximity to the mainstream is another question. perspective of “Christian survivalism”—whether But even in the little and opinionated OPC, com- the mainline survives among members and institu- municants and pastors have a sense that Ortho- tions—Hollinger proposes that a better perspective dox Presbyterianism is closer to the American is to regard mainstream Protestantism as a “halfway mainstream than either the Associate Reformed house” to secularism. “The diversity-preoccupied (which is slightly larger) or the Covenanters. aspects of public American life today,” he asserts, Here, as much as Orthodox Presbyterians might “look much more like what the editors of The hate to admit it, their denomination’s roots in the Christian Century in 1960 hoped it would look PCUSA account for whatever sense of cultural like than what the editors of Christianity Today superiority the OPC can muster with a straight were projecting as an ideal future.”5 He explains face. The ARPs and the Covenanters were—and that individualism, freedom, pluralism, tolerance, still remain—predominantly ethnic communions democracy, and intellectual inquiry were all goals where loyalties to defining moments in Scottish of Protestant ecumenists, and those ideals’ tri- church history loom much larger in denomina- umph in the wider culture depended partly on the tional identity than mainstream Presbyterianism’s churches’ advocacy. Much of what the churches participation in the narrative of U.S. history. Both advocated has taken root in the United States, and the Seceders and the Covenanters had theologi- so observers and scholars have been slow to give cal and political reasons for cultural isolation in proper credit to mainstream Protestantism. Hol- the United States that never occurred to Orthodox linger points to the YMCA’s removal of “Christian” Presbyterians, for whom the general expectations from its name and going simply by “the Y” as of the mainline churches about the place of Prot- evidence of the mainline’s “cultural victory.” estantism in national life have only been ques- Here an organization that began in the nine- tioned at certain flashpoints in the denomination’s teenth century as fervently evangelical and history. One of my favorites was the OPC general then in the twentieth century became increas- assembly’s 1956 report on the Boy Scouts. Here ingly ecumenical and egalitarian has, in the an institution about as American, religious, and twenty-first century, proclaimed itself to be wholesome as they come, failed to measure up to the OPC standards. The Boy Scout’s god was too HistoryServant generic and moralistic for the God revealed in the Westminster Confession and Catechisms. 4 David A. Hollinger, After Cloven Tongues of Fire: Protestant Liberalism in Modern American History (Princeton: Princeton The desire to be mainstream may be hard University Press, 2013). to shake for Presbyterians who trace their origins 5 Ibid., 46. 75 76

Ordained Servant $ Volume 26 2017 confessional state and established churchesofearly andestablished confessional state way ofaskingthisistowonderwhyrejectingthe democracy, andintellectualinquiry? Another of individualism, freedom,pluralism,tolerance, defeat SovietCommunism andthatmadeacreed a nationwithresourcestoendtwoworldwarsand society inwhichthechurcheswouldunderwrite Church wassimplyawarmupforcreating papal authorityandtheMassfromWestern true religion?Didtheyimaginethatremoving ing Swisscity councils toembraceanddefendthe Zwingli, andCalvinbackwhentheywerepersuad was notthegleamineyeofMartinBucer, In otherwords,whatifAmericanPresbyterianism churches thatimplementedecclesiasticalreform. buttheteachingsofEuropean as thestandard terianism isnottouseAmericanpoliticalnorms Geneva. ment ofUlrichZwingli’s ZurichandJohnCalvin’s liberal society asthefulfill withtheUnited States tion werechieflyanon-ramptothehighwayof Reforma Christian nation.ItisasiftheProtestant Right’s beganasa claimthattheUnited States exceptionalismthatrivalstheoldReligious estant America, hewouldbeemployingaformofProt norms untilthearrivaloffull-blown multicultural wasthechiefcarrierofAmerican Protestantism American isnotclear. IfHollinger’s point isthat ing increasinglyliberalastheybecamemore as distinct identitieswiththechurchesbecom does notexamine Americanism andProtestantism modern multicultural America.WhyHollinger point suggeststhatthe modern era.WhetherHollingerintendsornot,his as itwere)—isitsWhiggishunderstandingofthe sion ofAmericafoundedasaChristiannation, (aprogressive ver for creatingtheUnited States credit morereasontotake from givingProtestants 6 wasinsufficient for separated churchandstate modern Europeforthe liberalorderthat Ibid., 49. Another wayofassessingmainstreamPresby The problemwiththisinterpretation—aside virtually secularandinthenameofdiversity. telos of Protestantism was of Protestantism - - - - - 6 - - magistrate has of theoriginal,divines assertedthatthecivil chapter onthecivil magistrate.Inparagraphthree of the1787revisionwastoaltertwenty-third made senseoftheAmericanexperience.Theheart namely, revisingthechurch’s creedinawaythat Assembly, thiswasprecisely whathappened— and state? about Godandthatseveredtiesbetweenchurch also affirming afederalgovernmentthatwassilent limited atonementortheeternaldecreeswhile beliefsabout American Presbyteriansnotretain Presbyterians tobecomeAmerican.Whycould the magistrate shouldnot“interferewith,let, or whose dutywas the magistratebecamemerelya“nursing father” divines changedthetwenty-thirdchaptersothat ofAmerica.Consequently,States theAmerican sense intheBritishcolonies soontobethe United power madesense. the assumption,grantingParliament suchbroad churchstilltheruleandwithChristendom a state ing tothemind ofGod.” In1640sEngland,with that “whatsoeveristransactedinthembeaccord calling synods,being presentatthem,andinsuring In addition, themagistrate’s authorityincluded authority, anditishisduty, order,that totake When thePCUSAhelditsFirstGeneral In addition toencouragingall thechurches, functions, withoutviolence or danger. liberty ofdischarging, everypart oftheir sacred er shallenjoythefull,free,and unquestioned manner, thatallecclesiasticalpersonswhatev nation ofChristiansabovetherestinsucha without givingthepreferencetoanydenomi to protectthechurchofourcommonLord, didBut ecclesiasticalestablishment notmake tered, andobserved. the ordinances ofGoddulysettled,adminis and discipline preventedorreformed,and all pressed, allcorruptionsandabusesofworship that allblasphemies andheresiesbesup that thetruthofGodbekeptpureandentire, unity andpeacebepreservedintheChurch, - - - - - hinder, the due exercise” of any Christian denomi- National Council of Churches or any other nation. The American revisions added that the ecclesiastical source; where no religious body magistrate should protect “the person and good seeks to impose its will directly or indirectly name of all their people” such that no one, “upon upon the general populace or the public acts pretense of religion or of infidelity,” should endure of its officials; and where religious liberty is so any “indignity, violence, abuse, or injury.” From indivisible that an act against one church is this change to the twenty-third chapter followed treated as an act against all.7 relatively minor ones in chapters twenty and thirty- The Second Vatican Council revised the under- one which had also granted the magistrate power pinnings of Roman Catholic political theory, but within the internal affairs of the church. This was as late as 1962 a Roman Catholic who favored Presbyterian-styled Americanism. republican secular governments over throne and In contrast, Americanism was a problem for altar arrangements was deviating from orthodoxy. Roman Catholics, and in 1899 Leo XIII con- In contrast, when American Presbyterians re- demned it mildly as a heresy mainly because vised the Westminster Confession’s chapter on the Roman Catholicism was a package. With popes civil magistrate, they were breaking with both the standing supreme, not only over all bishops, but Covenanters’ understanding of monarch, Parlia- also over all princes, republics, and city councils— ment, and church, as well as the Church of Scot- in theory, to argue as Americanist bishops did that land’s status within the United Kingdom’s eccle- the church should adapt to U.S. forms of govern- siastical establishment. But few suspect that John ment, democracy, individual freedom, and the Witherspoon or Charles Hodge or William G. T. separation of church and state was to break with Shedd were heretical Presbyterians for abandon- a social theory that popes had developed at least ing European patterns of church-state relations. since the High Middle Ages and then went into So why did mainstream Presbyterianism’s affirma- overdrive after the French Revolution. Consider, tion of the United States’ political order lead to for instance, when John F. Kennedy told Texas an embrace of America’s later cultural pattern as ministers in 1960: incoherent and chaotic as American moral, educa- I believe in an America where the separa- tional, sexual, and aesthetic standards may be? tion of church and state is absolute, where For a long time, mainstream Protestants took no Catholic prelate would tell the president pride in receiving the kind of credit that Samuel P. (should he be Catholic) how to act, and no Huntington attributed to Calvinism when he wrote Protestant minister would tell his parishioners as recently as 2004 that “the unique creation of the for whom to vote; where no church or church American creed” owed to Reformed Protestants school is granted any public funds or political known as Puritans.8 But somewhere around the preference; and where no man is denied pub- 1960s, with political debates about sex, race, and lic office merely because his religion differs war, mainstream Protestants backed away from that from the president who might appoint him or kind of Christian nationalism and let evangelicals the people who might elect him. and Rush Limbaugh have it. The problem was that Presbyterians were also abandoning their religious When he said that, he was not following church teaching on politics. Neither was he being a good Roman Catholic when he added,

7 John F. Kennedy, Speech to the Greater Houston Ministerial HistoryServant I believe in an America that is officially nei- Association, September 12, 1960, available at http://www.npr.org/ templates/story/story.php?storyId=16920600, accessed November ther Catholic, Protestant nor Jewish; where 28, 2016. no public official either requests or accepts in- 8 Samuel P. Huntington, Who Are We? The Challenges to structions on public policy from the Pope, the American National Identity (New York: Simon and Schuster, 2004), 68. 77 78

Ordained Servant $ Volume 26 2017 can Presbyteriansareunderstanding how alienand isapparent,Ameri bankruptcy ofsuchadaptation lifealso.”and kindredgo,thismortal Now thatthe as theydid everyReformationSunday, “Letgoods confessed, theywouldhavetodomorethansing, if Presbyteriansweretopreservethefaiththey ity tomodernculture.Machenunderstoodthat ofChristian after all,theself-conscious adaptation mainstream Americanculture.Modernism was, was opening betweenPresbyteriantheology and J. GreshamMachenunderstoodtheconflictthat that theologicalagendasareimpolite.Inthe1920s, want toinhabit)mainstreamAmericancircles is The problemforPresbyterianswhoinhabit(or would promptthechurchtorecoveritsidentity. recommendation ofa“theologicalagenda”that ago theyobserved: Presbyterian Predicament wrote thelastvolumeinmajoranalysisof B. Weeks wereaware oftheproblemwhenthey agency? ornongovernmental some otherstate value doesitaddtowhatanAmericancandoby wondered whytheyshouldbePresbyterian.What voting forDemocratstheWhiteHouse,people going toanelitesecularcollegeoruniversity and becamelargelyindistinguishableProtestant from American. Oncebeing Presbyterianormainline identity—being Presbyterianaddedvaluetobeing ism Re-forming Tradition: Presbyterians andMainstreamProtestant 9 istomainstream sideline ReformedProtestantism Milton JCoalter,JohnM.Mulder,and LouisB.Weeks, (Louisville,KY: Westminster/John Knox,1992),287. That recognition promptedtheauthors’ ourselves. through allthepredicaments inwhichwefind andguidesus God, whosteadfastlysustains thrown backonourown resourcesandon richness oftheChristianfamily. We arebeing of particulartraditions thatcontributetothe recover ouridentityasChristiansandbearers religious displacement andtheneedto istorecognize ourcultural and Protestants The centralchallengebeforemainstream Milton JCoalter,JohnM.Mulder,andLouis 9 . Almosttwenty-fiveyears The The - - -

Hillsdale Orthodox PresbyterianChurch. in Hillsdale,Michigan, andservesasanelderin Darryl G.Hart American society. Battles translation of the1559edition). English readersfromtheeditorial apparatusprovidedinthe available intheLatinoriginal(which canbereconstructedby 2 1 http://opc.org/os.html?article_id=617&issue_id=124. development inviewpoint betweenthe first and 1536 edition. Inotherwords,thereisnosignificant oftheviewfoundinfirst lengthier restatement intervening editions. The1539edition, inturn, isa additions subsequently appearingalongthewayin virtually identicaltothe1539edition, the MoralLaw,” sections28–34.Thattreatmentis Religion 1559 edition ofthe ment oftheFourth Commandmentinthefinal C by Richard B.Gaffin, Jr. Online Originally publishedelectronically in Assessment and A Summary Sabbath: Calvin onthe There isnoEnglishtranslation(tomy knowledge); itisonly Day, findsitsfullestexpressioninhistreat alvin’s teachingontheSabbath,orLord’s April 2017 , BookTwo, Chapter8,“Explanationof 1 teaches historyatHillsdaleCollege Institutes oftheChristian Ordained Servant

2 withminor - final editions of theInstitutes . Relevant material is of that demand, however, should not be under- also found in the Catechisms of 1538 and 1545, as stood as abrogating the Fourth Commandment well as in commentaries and sermons on pertinent but as intensifying and elevating its demands. biblical passages. I would encourage reading of the 10. For Christians, keeping the Sabbath sections in the final edition of theInstitutes noted means, in the final analysis, experiencing the above before continuing with this article. spiritual rest (freedom from sin, newness of life) Calvin’s view may be summarized by the fol- they have by virtue of being buried and raised with lowing propositions: Christ. 1. The Decalogue is a transcript of God’s im- 11. Such spiritual rest cannot be limited to mutable moral law and is binding on humanity in one day of the week, but must be practiced daily, all ages. perpetually. 2. The Fourth Commandment, being one ele- 12. The experience of spiritual rest necessar- ment in the Decalogue, is one of God’s immutable ily expresses itself in deeds of piety and Christian laws and binding on humanity in all ages; in that service, meditation upon God’s works, and acts sense the Sabbath institution (though not neces- of worship. Since spiritual rest is perpetual, daily sarily weekly Sabbath observance) is a creation public worship is the ideal for Christians. ordinance. 13. Since Christians are subject to the same 3. The Sabbath day required under the old sinful weakness as those under the old covenant, dispensation by the Fourth Commandment was a a practical necessity exists for certain stated times type or figure of spiritual rest. to be set aside so that believers, being released 4. Spiritual rest is ceasing from our own sinful from worldly cares and distractions, might be free works, mortifying our old nature, so that God may to meditate privately and to assemble publicly for perform his sanctifying work in us; it may also be worship. defined as conforming to God’s will or imitating 14. The Jewish Sabbath was perfectly suited to him. meet that need, but because so much superstition 5. Observing the weekly Sabbath in the Old became associated with it by the failure to see that Testament did not simply involve ceasing from the typical mystery had passed away with Christ, the labors of the other six days. That rest was to be the ancient church substituted the Lord’s Day for used for public worship and private meditation on it. That substitution was particularly appropriate the promised reality that such rest typified. because it memorialized Christ’s resurrection, the 6. Since God was pleased to provide his day on which the Old Testament figure ceased to people with a foretaste of the reality still only exist. prefigured, the weekly Sabbath was a sign of an 15. Today the Lord’s Day still serves the need invisible grace. It was, therefore, a sacrament of it was designed to meet. In principle, however, regeneration. those Christians cannot be condemned who may 7. At the coming of Christ, the light in whose wish to set apart some other day or even to pat- presence all shadows disappear, spiritual rest tern their lives by some other arrangement than became a full reality; consequently, the weekly a weekly day of rest, as long as they keep in view Sabbath as a type and sacrament was abrogated. the need for stated times of public worship and 8. Although the perfection of spiritual rest will meditation. not be realized until the eschatological last day, 16. Christians, therefore, do not keep the that rest is now an actual possession of the believer; Lord’s Day because it has some religious signifi- HistoryServant spiritual rest, presently enjoyed, and eternal rest cance (that is, because it is a divine requirement). are the same in substance. Rather, they observe it freely and voluntarily, solely 9. Christians, strictly speaking, are no longer out of a concern for harmony and order in the obliged to keep a weekly day of rest; the relaxation church.

79 80

Ordained Servant $ Volume 26 2017 ity ofhisviews.How doCalvin’s views ontheSab however, thevalid is not thesameasascertaining terms oflaterdebates. we shouldnotexpectfromhimaformulation in pecially intheReformedtradition. Consequently, dimensions forCalvinthatitdid subsequently, es wise. Atanyrate,thatquestion didonthe nottake did notreceive theattentionitmight haveother including thequestion ofLord’s Dayobservance, of doctrineandpractice,theSabbathquestion, Scriptures asthesolefinalauthorityinmatters tending forafullygracious salvationandforthe ofhisdaytospend hislifecon circumstances concern. Forced bythemassivechurch-historical werenotanoverridingwhile surelyimportant, the Ten Commandments,particularlythefourth, other earlyReformers,mattersrelatingtokeeping ment needstokeepinviewthatforhim,likethe and hisexplanationoftheFourth Command Assessment meditation uponGod’s works. life characterizedbypublicworshipandprivate shouldbemarkedbya and thatsuchimitation the creatureshouldbeconformedtoCreator, and theessenceofSabbathinstitutionisthat the first. ofthelawbelongs tothesecondtable ratherthan however, isaconsiderationthat,strictlyspeaking, press thosewhoaresubjecttotheir authority. That, or employersthattheymust notinhumanlyop tion andpublicworship. an endinitself,butameanstotheofmedita rest ofbothJewishSabbathandLord’s Dayisnot extrinsic tothebasicconcernsofprecept.The Commandment forservantsandotherlaborersis cies emerge. Itshouldbenotedthatlimiting inthelightofScripture? stand bath institutionandtheFourth Commandment Appreciating Calvinintermsofhismilieu, Any evaluationofCalvin’s viewoftheSabbath 19. ThecoreoftheFourth Commandment 18. Thisprovisionofrestdoesremind masters 17. ThephysicalrestprovidedbytheFourth In addressingthatquestion deficien certain ------may performhissanctifyingworkinus. abundantly clear,iscessationfromsinsothatGod tice spiritualrest.Spiritualrest,helikewisemakes Calvin saysrepeatedly, istheinjunctiontoprac weaknesses arerelated. of theSabbathasacreationordinance. Thesetwo the Decalogueandhisinadequate appreciation specific forceofthe Fourth Commandmentwithin view: hisfailuretoaccountadequately forthe his treatmentoftheSabbath. Calvin saysforthechurchtodayincourseof most part,doesnotdojusticetothevalueofwhat attention tothosedeficiencies, asIdohereforthe Centur L. Duncanetal,eds., unfolds, seemychapter,“Westminster andtheSabbath,” inJ. 3 [the Fourth inforcenow Commandment] stands commenting onCalvin’s views,hesays,“Andifit Edwards, forone,alreadygraspedthispoint. In the meaning intendedforthewhole.Jonathan have biblically;apartoftheDecaloguereceives finds theregivestoitabasicforcethatcannot mandment. Thenotionofspiritualrestthathe happens whenCalvindiscusses theFourth Com intended placeintheDecalogue.Thatiswhat deprives thatparticularcommandmentofits that belongstoChrist’s summaryeffectively Ten Commandmentsthecomprehensiveforce whole. summary asspecific aspectstowhatintegratesthe elements oftheDecaloguearerelatedtolove summarized bythelovecommand.Theparticular tion ofGod’s law, theexplicit kindofenunciation neighbor asself. cessation isthewholeheartedloveofGodand is ceasingfromsin,andthepositivesideofsuch (e.g., Matt.22:35–40).For Calvin,spiritualrest the wholelaw, including theTen Commandments this notionofspiritualrestandJesus’s summaryof

For afurtherelaborationoflines alongwhichthiscritique 1. TheheartoftheFourth Commandment, There aretwoprimaryweaknessesinCalvin’s Consequently, toattributeanyoneofthe revela The Decalogue,however, isadetailed It isdifficult toseeanyreal difference between y (Fearn, Ross-shire, Scotland:Mentor,2004),123–44. The Westminster Confessionintothe21st 3 - - - only as signifying a spiritual, Christian rest, and mind. holy behavior at all times, it doth not remain as This failure to reckon with the creation Sab- one of the ten commands, but as a summary of all bath explains the characteristic emphases in Cal- the commands.”4 vin’s view. Since he considers the Sabbath entirely 2. A basic error is Calvin’s failure to reckon ad- within a context where sin is endemic, he finds equately with the Sabbath institution as a creation nothing positive in the commandment’s mention ordinance. Other deficiencies in his views stem of six days of labor. The command to rest on the from this fundamental defect. He did recognize seventh day is cut off from any positive correlation that the Sabbath and, correlatively, the Fourth to the six days of work; these two elements can Commandment, are mandated at creation and are only be related antithetically, or the days of work perpetually and universally binding. For instance, can only be viewed, at best, concessively. in his commentary on Genesis 2:3 he concludes: This construal involves Calvin in a question- “. . . but inasmuch as it was commanded to men able reading of the language of the command- from the beginning that they might employ ment: the six days of labor are a given, a fact; the themselves in the worship of God, it is right that it rest on the seventh day, a command. His under- should continue to the end of the world.” But the standing is fairly paraphrased as follows: “You are creation Sabbath is not given sufficient attention. laboring for six days and doing all your work, but Its meaning does not have the controlling place it the seventh day is a Sabbath to the Lord your God; ought to have for determining a fully biblical no- in it you shall not do any work.” In other words, he tion of the Sabbath institution. takes the first two verbs, referring to the six days of How substantially Calvin has missed biblical labor, as indicatives, but the third, for resting on teaching about the Sabbath given at creation is the seventh day, as an imperative. clear in his notion of spiritual rest. The basic con- This reading, while there is nothing that cern of the Fourth Commandment, he holds, is to excludes it grammatically, is unlikely; it can hardly cease from our own sinful works in order that God be insisted on. The three verbs, with the same stem may perform his sanctifying work. Clearly, then, and tense in the Hebrew text (in both Exod. 20:9– for Calvin the existence of sin and the consequent 10 and Deut. 5:13–14), are syntactically parallel. need for sanctification are indispensable to the ba- Accordingly, lacking any contrary indication in the sic thrust of the Fourth Commandment. In other text, all three verbs have the same force grammati- words, the Sabbath institution has meaning only cally. Since the third (not working) can only be within the orbit of redemption. Considerations imperatival, so, too, the other two (working) are arising from the pre-Fall institution of the Sab- also best taken as imperatival. But that conclusion bath, where sin and (the need for) redemption are is unavailable for Calvin; it would leave him faced necessarily absent, are effectively excluded. in effect with introducing an exhortation to sin Even in his commentary on Genesis 2:3, into one of God’s commandments. where we might reasonably expect some refer- We can now see how Calvin arrived at the ence to the meaning of the Sabbath institution for ideal of daily public worship. Spiritual rest finds Adam before the Fall, discussion instead focusses outward expression in exercises of piety; mercy, on spiritual rest and the sinful weakness that re- kindness, and other acts of love of neighbor are its quires certain times to be set aside for worship and reflexes. Before the Lord, it expresses itself most meditation. The meaning of the Sabbath institu- directly in acts of worship and devotion. But such tion prior to the Fall seems not to have crossed his rest, by the nature of the case, is to be enjoyed (we HistoryServant might also say, exercised) perpetually or not at all. So, with no other positive considerations in the 4 The Works of Jonathan Edwards (London: 1834), 3:95; quoted Fourth Commandment to qualify the notion of in J. Bannerman, The Church of Christ (Edinburgh: T&T Clark, 1868), 1:401. spiritual rest he finds there, Calvin concludes that 81 82

Ordained Servant $ Volume 26 2017 his coming (e.g., thatChristhasabolishedalltypesby he maintains not addressitdirectly. Butfromthoseplaceswhere difficult toknow, since,asfarIcantell,hedoes prior totheFall? Calvin’s mind onthatquestion is what abouttypicalelementsinspecial revelation phatically clearonthatpoint (e.g.,9:1–10:18). But ministry. ThewriterofHebrews,forone,isem ministry ofChristandso wasabrogatedbythat body oftypesandsymbolsprefiguredtheearthly economy, particularlyforIsraelasatheocracy, a rest asthebasicconcernofcommandment. influenced histhinkingtoward theideaofspiritual the neglectedsignificance ofthecreationSabbath, advent ofChrist.Thatconclusion,coupledwith typical elementthathasbeenabrogatedwiththe The precepthasbeenmodifieda sinceitcontains qualification, asbinding foralltimesandplaces. in acceptingtheFourth Commandment,without repeatedly. Consequently, heplainlyhasdifficulty ministry ofChrist,apoint thatheemphasizes Fall andsohavebeenabolishedbytheearthly redemptive intheir significance; theypostdatethe Commandment isthebeliefthatalltypesare One factorinfluencing hisviewofthe Fourth serves abriefvalidationofthisassumptionhere. not identical,tothelovesummaryoflaw. other nine commandments,andsosubordinate, within theDecalogueitiscoordinate withthe after theFall. Further,thisprinciple isspecific; govern humanlifeandconductbothbefore commandment embodies aprinciple intendedto the Fourth Commandment.Inotherwords,the creation ordinance whoseessenceisreflectedin sumption thattheSabbathinstitutionisaspecific of theweek,butshouldbepracticeddaily. spiritual rest,itmaynotbeconfinedtoanyoneday Astheheartof public worshipistobeconstant. to thepre-Fall weeklySabbath asatype.In1 point totypology beforetheFall andspecifically Fall, pre-redemptive,ifany, aswellredemptive. it seemslikelythathewould includealltypes,pre- Undoubtedly, undertheOldTestament A furtherobservationaboutCalvin’s view 3. Mycriticism tothispoint restsontheas Two NewTestament passagespreeminently Institutes 2.9.3;2.11.2–6;4.18.4), - - it anticipates theeschatological(the“spiritual”). eschatology; byitsveryconstitution(“natural”) the beginning andcontinues tobeorientedtoward lowing fourconsiderations:(1)Creationwasfrom eschatological Sabbathrest(vv. 4and9). the seventh-dayrestofcreationweekwith Sabbath, inHebrews4:4–10,thewriterconnects Similarly, andwithamoreexplicit bearingonthe become the“life-givingSpirit”athisresurrection. Spirit, inauguratedbyChrist,asthelastAdam eschatological, “spiritual,” order,theorderof in(pre-Fall)the creationinstanced Adamtoits Paul arguesfromtheoriginal,“natural,” orderof Corinthians 15:44b–46,basedonGenesis2:7, the 1Corinthians passage; forHebrews,seenote6below. 5 differcreature, however, involvesanimportant This analogybetweenCreator andimage-bearing asvicegerent overthecreation. God-given tasks man wouldenterintohisrestaftercompleting rested fromhiscompletedworkofcreation,so day ofthecreationweekforCreator. AsGod tion inthecreaturelyrealmsimilar tothe seventh the weeklySabbathgiventoAdamservedafunc them intheFourth Commandment,shows that on Genesis 2:2–3,togetherwiththecommentary give thefollowing pictureofthepre-Fall Sabbath. and theeschatologicalreferenceofSabbath be fullycelebrateduntiltheLastDay. ing Isaiah66:23toshow thattheSabbathwillnot recognizes thiseschatologicalsignificance in quot logical orderasawhole.Calvininhisown way type; itpoints totherestthatmarkseschato (4)TheweeklySabbathisa eschatological state. only becauseoftheFall, leavesitsimprintonthe the spiritualorder;redemption,madenecessary the naturalordertocomeitsfullrealizationin Fall, redemptionbecomestheessentialmeansfor ing andanticipating thespiritual.(3)Given antedates theFall; thenaturalistypical,prefigur is inherentintheoriginalcreationandtherefore eventual emergenceofthenewcreation,typology (2) Sincetheoriginalcreationthusimplies

Calvin andtheSabbath The teachingofthesepassagesyieldsthefol The typologyinherentintheoriginalcreation , 150–53, provides detailed exegesisof , 150–53,providesdetailed 5 ------ence. The creating work of God had been com- primary concern of the Fourth Commandment pleted and his rest begun (Heb. 4:3b–4). The task is not pragmatic—to provide time for public and entrusted to Adam/man had yet to be performed; private worship and religious instruction. Rather, his rest lay in the future. Eschatological Sabbath the original concern of the weekly Sabbath contin- rest was a still future goal (cf. Heb. 4:9). ues. It is for restful reflection on our lives, before The weekly Sabbath served as a continual God, in view of the ultimate outcome of history— reminder to Adam that history is not a ceaseless when the present pre-eschatological order will be repetition of days; his toil was meaningful and transformed into the eschatological order—and for would result in rest. At the beginning of each week reviewing our cultural calling and activities of the he could look forward to the rest of the seventh past six days in light of that future consummation. day. That weekly cycle was to impress on him that This is not at all to imply that cultic elements he, together with the created order as a whole, was do not have a proper, even integral, place on the moving toward a goal, nothing less than an escha- Sabbath. Indeed, such worship is crucial and tological culmination. The rest of each week was a ought to be prominent, especially in the post-Fall type that prefigured the ultimate goal of the whole Sabbath, when believers must focus attention on created order and, at the same time, emphasized Christ, rather than themselves, as the one who its present state of pre-eschatological incomplete- for them has fulfilled the command for six days of ness. As a weekly day of rest was instituted to re- labor and in whom, based on his fulfillment and mind him of the purposefulness of his work, it also by the power of his Spirit (e.g., Rom. 8:9–10), they provided rhythmic refreshment, periodic psycho- are obeying that command (e.g., 1 Cor. 15:58; physical rest appropriate to him in the integrity of Rev. 14:13; 19:7–8). Where the Sabbath institu- his “natural,” pre-eschatological existence. tion is properly appreciated and functions as it This conclusion prompts the following should, cultural concerns and avocations, on the observations. The language of the Fourth Com- one hand, and cultic activities, on the other, are mandment does not suggest anything but a positive neither confused nor polarized. correlation between the six days of labor and the Geerhardus Vos is worth quoting at length seventh day of rest. In fact, that latter is unintel- here: ligible without the former and vice versa; the day From what has been said about the typical, of rest gives meaning to and, in turn, receives its sacramental meaning of the Sabbath it follows meaning from the six days of labor. The seven-day that it would be a mistake to base its obser- week is a divinely ordained whole; it implies a vance primarily on the ground of utility. The philosophy of history that even the most unreflec- Sabbath is not the outcome of an abnormal tive mind can intuit. state of affairs in which it is impossible, apart As already noted, a basic weakness in Calvin’s from the appointment of a fixed day, to devote view is the failure to see this positive correlation. sufficient care to the religious interests of life. Even were it to be granted that the Fourth Com- On such a view it might be maintained that mandment only applies in the context of redemp- for one sufficiently at leisure to give all his tion, it remains puzzling how he finds a contrast time to the cultivation of religion the keeping between our sinful works and the rest that God of the Sabbath would no longer be obligatory. commands (or, at best, a concessive relationship Some of the continental Reformers, out of between our work and the rest commanded).

reaction to the Romish system of holy days, HistoryServant Since the Fall, sinners are in themselves no more reasoned after this fashion. But they reasoned capable of rest acceptable to God than they are of wrongly. The Sabbath is not in the first place performing acceptable works. a means of advancing religion. It has its main In light of the significance of the Sabbath in- significance apart from that, in pointing stituted at creation, we should appreciate that the

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Ordained Servant $ Volume 26 2017 the Sabbathinstitutionisapparent inthetheoc forfeited bythefirstAdam. (1 Cor. 15:46).ThelastAdamachieves the task transformed andSpirit-complexionedclimax the workofSon,tobringhistoryitsSpirit- worthy, Servant.TheFather hasbegun,through fromthemandgiventothebetter,more taken creation toitseschatologicalfulfillmenthasbeen ofbringingtheoriginal (work andrest).Thetask up tothedemandsofFourth Commandment (Rom. 8:19–22).Sinnersarenotcapableofliving burden ofsinanditscorruptingconsequences albeit withtheneedforremovalofadded present creationstillanticipates thenewcreation, the creationSabbathoritstypicalfunction.The bath. Aboveall,theFall doesnotabrogateeither tion ofthecreationSabbathtoredemptiveSab the Fall upontheSabbathinstitution,i.e.,rela Reformers,”continental seemslikely. A critique ofCalvin’s views,asoneamong“the Truth, 1975), 157. 6 racy, animpactthatCalvinreadily saw. Whatis Geerhardus Vos, The impactofthehistoryredemptionon 4. We maynow considerfurthertheeffectsof occupation ofpiety. God-wardandheavenly-warddirectedstatic, propaganda, andtovoid ittoomuch ofthe day thatismerelysubservienttoreligious that itispossibletocrowd toomuch intothe even wherethisisconceded,thefactremains mately joined tothefinalissueofhislot.But, those religiousconcernswhicharesointi observed withoutthepositivecultivationof of man’s eternaldestinycannotbeproperly saying thatadaydevotedtotheremembrance nity-typifying value.Ofcourseitgoeswithout religious propaganda,attheexpenseofitseter the daywell-nigh exclusivelyaninstrumentof has nottoomuch lostsightofthisbymaking serious question whetherthemodernchurch inthat.Itisa not absolveitselffrompartaking Even themostadvancedreligiousspiritcan forward totheeternalissuesoflifeandhistory. Biblical Theology 6 (Edinburgh: Bannerof ------work ofChrist“inthefullnesstime”(Gal.4:4). ter theFall andespecially atSinai,anticipated the and ritualsofOldTestament religion,institutedaf brought byChrist.Thatissobecausealltheforms that theJewishSabbathtypifiedspiritualrest been abrogated. typical elementintheFourth Commandmenthas observe, particularlywhenhearguesthatthe tion. Thatdistinction, itappears,Calvindid not ment waspeculiartoitsoldcovenantadministra creation ordinance andwhatinthecommand Commandment asitreflectsauniversally binding however, isthedistinction betweentheFourth not soapparentinanalyzingtheMosaicSabbath, finality. Ittherefore continues toservethattypical eschatological rest,points tothatrestinitsperfect weekly Sabbath,institutedat creationasatypeof no longertypifiedbytheweekly Sabbath.Butthe rest, asithasalreadybecome arealityinChrist,is old covenanthasbeenabrogated. Presentspiritual ment thathadbecomeassociated withit underthe lossians 2:16–17—inthesensethat Christ—as Paul doesinGalatians4:10–11andCo abolition ofthe 8:23). subsequently tobeenjoyedintheir fullness(Rom. oftheeschatologicalblessings firstfruits foretaste of thatrest.PresentspiritualrestinChristisa the consummateenjoymentofallblessings Spirit isnow atworkinthem,preparingthemfor in hisperfectrighteousness,onwhichbasisthe inunion withChrist them tosharebyimputation by thecreationSabbath.Itdoessogranting future realizationoftheeschatologicalresttypified brought byChristassuresbelieversoftheeventual mandment. Thespiritual,redemptiverestalready has itssenseintermsspecific tothe Fourth Com economy bytheSabbathandfulfilledChrist, and neighbor. generically tofreedomfromsinandloveofGod Commandment asspiritualrestthatisequivalent vin toconstruethespecific concernofthe Fourth On theotherhand,itislessthanbiblicalforCal There isvalidity, ofcourse,inCalvin’s idea Accordingly, wemayproperlyspeakofthe Spiritual rest,typifiedundertheMosaic Jewish Sabbathatthecoming of typical - ele ------function until the eschatological consummation indication that the goal of creation is now certain it prefigures is realized. That consummation, as 1 and no longer a matter of unresolved probation. Corinthians 15 makes clear, will not be until the To say that New Testament Christians are resurrection of the body (vv. 42–49). still bound to keep this type—a widely held view Certainly, believers have already received the among many evangelicals—is not to compromise Spirit as an actual deposit on their eschatological the freedom brought by Christ. Rather, observing inheritance (Eph. 1:14). But to conclude that the the Lord’s Day is an expression of that freedom. Sabbath institution has been abrogated because The weekly rest day, faithfully kept by the church, blessings of the eschatological order are presently is a concrete witness to a watching world that realized in the New Testament church is to fail to believers are not enslaved in the turmoil of an see that the weekly Sabbath now points to the still impersonal, meaningless historical process, but future consummate glory of the blessings of the look with confidence to sharing in the consumma- new heavens and new earth and will continue to tion of God’s purposes for the creation; Sabbath serve as the type of that still future perfection until keeping is a witness that there does indeed remain it becomes reality. an eschatological Sabbath rest for the people of The old covenant Sabbath was not, strictly God (Heb. 4:9). speaking, the Sabbath institution expressed in the The Sabbath is there each week as a constant Fourth Commandment, but the expression that reminder to the church that the new heavens and creation ordinance took in redemptive history from earth to come will arrive with a splendor and glory the Fall until Christ. Since the particular redemp- beyond our present comprehension. The weekly tive considerations which that old covenant Sab- Sabbath is there to remind us that the rich and bath typified have been fulfilled in Christ, it is no manifold blessings we now enjoy in Christ will, by longer in force. That fulfillment, however, has left comparison, be far transcended by those we will an indelible imprint on the Sabbath as a creation possess “when he appears, [and] we shall be like ordinance. Confirmed redemptive rest, achieved him, for we shall see him as he is” (1 John 3:2). by Christ for believers, is their guarantee of the About that comparison Calvin would surely agree. full realization of the eschatological rest in view already in the creation Sabbath. These considerations provide the most satisfy- Richard B. Gaffin, Jr. is a minister in the Ortho- ing rationale for the change of the weekly Sabbath dox Presbyterian Church and emeritus professor from the seventh day to the first. The guaranteed of systematic theology at Westminster Theological realization of the eschatological Sabbath by Seminary. He lives in Springfield, Virginia, and Christ’s fulfillment of the redemptive Sabbath in attends Grace Orthodox Presbyterian Church in its old covenant typical form marks the eschato- Vienna, Virginia. logically momentous arrival of the new creation within history (2 Cor. 5:17). In Christ the ultimate goal of history in its unfolding, typified by the creation Sabbath, is assured; the probationary element for obtaining that goal has been sustained by him and is no longer in force. Specifically, Christ’s resurrection is the signal event of this achieved certainty, so that the day of HistoryServant the week on which it occurred is now appropriately the day of rest. The rest day pointing to that still future consummate state is now enjoyed at the beginning of the week rather than at the end, an

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Ordained Servant $ Volume 26 2017 the law, whichproducedfearanddread.Hestated: God commit suicide by hangingordrowning.” who cannotendurethewrathandjudgmentof he shalldie. Lutherconcluded,“Thisiswhymany God isangrywithhimduetohissinand,therefore, with death.” Theman’s conscience concludes that the wrathofGodintoamanandthreatenshim wrath anddeath.Thelaw revealssin,then“strikes is aministry ofsin,saidLuther,andaministry of to despairbythecondemnationoflaw. Thelaw Christ haddoneforhim. good thathehadleftundone,ratherthanonwhat ing himtofocusonthesinhehaddoneand Krause byturning thegospelintolaw and bycaus he haddenied theSavior. presence oftheFather andaccusinghimbecause devil” inhisbeliefthatChristwasstanding inthe captivebythetricksof Krause hadbeen“taken Archbishop insuppressingit.Lutherwrotethat first reachedHalle,Germany, butlateraidedthe been favorabletotheReformationwhenithad committed suicide inDecember1527.Krausehad J by DanBorvan Online Originally publishedelectronically in by Faith Alone A Peaceful Conscience 3 Louis: Concordia, 1955–86),26:195. 2 1 http://opc.org/os.html?article_id=645&issue_id=128.

Luther’s Works J. Pelikan andH.Lehmann, eds., Albrecht ofMainzandfriendMartinLuther, ohn (Johann)Krause,counselorofArchbishop dark clouds.Inotherwords,Iknow how which havebeenobscuredformebythick, sight oftheraysGospelandgrace, of darkness.Iknow how oftenIsuddenlylose I know how Isometimesstruggleinthehours Luther himselfsufferedspiritualdistress from Krause wasoneofmanyinLuther’s daydriven October 2017 , 26:150. 1 2 Thedevilhaddeceived Luther’s Works Ordained Servant , 55vols.(St. 3

- us. Itmust bepreachedintous(Rom.10:14).Ifwe It isourdefaultsetting.Thegospelexternalto for law; itiswrittenonourhearts(Rom.2:14–15). a covenantofworksmind-set. We arehard-wired These strugglesareoftentheresultofalapseinto bers ofPresbyterianandReformedchurches. consciences andalackofassurance,evenmem and theGospel.” that itmakesusforgetjustification,grace,Christ, rushes inand“shakesourinsidessuchaway When weloseourfocusonthegospel,law incomparable style. 5 4 time whenhegavethelectures, Luthersaid,“The 1531, whichwerepublishedin1535.Aroundthe delivered anothersetoflecturesonGalatiansin was stillindevelopment.AmorematureLuther theology on Galatiansin1519,whenhisProtestant between thelaw andthegospel.Hefirstlectured perhaps hisclearestexpressionoftherelationship his Table Talk. lectures onGalatiansandsomeselectionsfrom bers 127volumes),IrestrictthefocustoLuther’s work (TheGermanedition of ance ofsalvationarebyfaithalone,notworks. troubled soul.Apeacefulconscience andassur specifically justificationbyfaithalone,cancalma Martin Luther’s teachingthatonlythegospel, lack ofassurancesalvation. perfect obedience canproduceanxietyandevena our obedience. failuretomaintain Theinevitable God’s loveandfavorasdirectly commensurateto but manyfallintothemisguided understanding of so farastolosesightofjustificationbyfaithalone, the onlypathtoGod’s approval.Mostdonotslip easily canreverttothinkingthatkeepingthelaw is do notreceive aregularreminder ofthegospel,we

I quote Lutherasoftenpossibleinordertocapturehis Luther’s Works Many Christianstodaysufferfromtroubled matters offaith. in mature andseemtobefirmlyestablished slippery thefootingisevenforthosewhoare Due totheimmensityofLuther’s bodyof My purposeinthisbriefarticleistoaddress , 26:150. 5 Luther’s lecturesonGalatiansare 4

Luther’s

Works num - - - Epistle to the Galatians is my dear epistle. I have Luther believed that a struggle rages within ev- put my confidence in it. It is my Katy von Bora ery Christian between “the hearing of faith and the [Luther’s wife].”6 works of the law, because the conscience is always murmuring and thinking that when righteousness, The Christian’s Troubled Conscience the Holy Spirit, and eternal salvation are promised The story of Luther anguishing over his sin solely on the basis of hearing with faith, this is 9 during his time in the Augustinian monastery is too easy a way.” The law unites with reason, the well known. Relief for his tormented soul arrived enemy of faith, to drag us toward self-righteousness in the doctrine of justification by faith alone. Re- and away from the righteousness of Christ. Our ceiving and resting in the righteousness of Christ flesh, seeking to be autonomous, cannot accept the finally brought Luther peace. Luther’s spiritual free gift of God. struggles did not disappear after his conversion, Although Luther taught that the law is the however. He fought to mortify the innate inclina- cause of the Christian’s troubled conscience, he tion toward self-righteousness and to preserve his certainly did not promote antinomianism, despite understanding of a gracious God. In his comments the accusations of his critics. He affirmed, “We say on Galatians 2:20, Luther said: that the Law is good and useful, but in its proper use.”10 The law restrains sin in the civil realm and It is very hard for me, even in the great light of reveals sin and the need for a Savior in the spiritual the Gospel and after my extensive experience realm. Luther did not expressly state the law’s third and practice in this study, to define Christ as use, but he certainly taught that Christians must Paul does here. That is how much this teach- respond to faith with good works. He said, “When ing and noxious idea of Christ as the lawgiver Christ has thus been grasped by faith and I am has penetrated into my bones like oil. dead to the Law, justified from sin, and delivered This teaching shaped him from his boyhood, such from death, the devil, and hell through Christ— that “even at the mention of the name of Christ then I do good works, love God, give thanks, and 11 I would be terrified and grow pale, because I was practice love toward my neighbor.” The problem persuaded that He was a judge.”7 Luther informed is not the law; the problem is losing sight of the his auditors that he had to strive to unlearn the gospel and feeling the condemnation of the law, idea of Christ as lawgiver and replace it with the even after we have been redeemed. Christians understanding of Christ as justifier and Savior. must not forget, even temporarily, that there is Luther experienced spiritual distresses “now no condemnation for those who are in Christ throughout his life. In 1533, he disclosed to friends Jesus” (Rom. 8:1). that he was suffering from melancholy (Latin: Luther famously taught that the Christian is tristitia), which had produced headaches and simultaneously saint and sinner and is divided in stomach pains. He explained, “My temptation is this way. He said, “To the extent that he is flesh, this, that I think I don’t have a gracious God. This he is under the Law; to the extent that he is spirit, 12 is [because I am still caught up in] the law. It is the he is under the Gospel.” Because sin is always greatest grief, and, as Paul says, it produces death.”8 present Christians should maintain a fear of God. More than fifteen years after producing the Ninety- But fear without faith is the servile and despairing five Theses, Luther still struggled to trust in the fear of Cain, Saul, and Judas. This faithless fear graciousness of God. Servant HistoryServant

9 Luther’s Works, 26:215. 6 Luther’s Works, 54:20. 10 Luther’s Works, 26:312–13. 7 Luther’s Works, 26:178. 11 Luther’s Works, 26:161. 8 Luther’s Works, 54:75. 12 Luther’s Works, 26:342. 87 88

Ordained Servant $ Volume 26 2017 (Gal. 3:13).Luthersaid: on ourbehalfandliberatedusfromthelaw’s curse law anditsaccusations.Christhasfulfilledthelaw When despairsetsin,wemust turnaway fromthe Christians neednotfeelcondemnedbythelaw. law, to calmourdistress andeaseourconscience. fied usnow sanctifiesus. Welooktohim,notthe our faiththereafter. ThesameSaviorwhojusti of which wearejustified,andheisthesustainer the object(andsource)ofourinitial faith,through troubled conscience canfindhopeinChrist.Heis The GospelCalmsaTroubled Conscience and much more. of faith,overthrewdisturbed consciences,” This corruptteaching“utterlyruinedthedoctrine of grace.Luthersaid: spirit, Christianscanknow thattheyareinastate him.” tian] beginsnotonlytofearGodbutalsolove sothat [theChris sweet andismixed withnectar, of gracefocusesonChrist,and“fearbecomes remains transfixedonthelaw. Faith inGod’s Word 14 13

Luther’s Works Luther’s Works comfort. .Ascendintothe darkness,where Law, butrelyonlyongraceandtheWord of of God,donotconsulteither reasonorthe by theLaw andiswrestlingwiththejudgment Therefore whenyourconscience isterrified Christians whofacespiritualdistress ora Look toChrist lives ablamelesslife. does goodworksaccording tohisabilityand ofgrace,evenifhe whether heisinastate believed thatnoonecanknow foracertainty and of thesophistandmonks,whotaught this inordertorefutethedangerousdoctrine that theyhavetheHolySpirit.Iamsaying tothepiousknow It isextremelyprofitable Despite theinternalbattlebetweenfleshand neither the Law norreasonshines,butonly 13

, 26:377. , 26:343. 14

- - that tormentandafflictme.” ing inme,Christremovesandabsorbsalltheevils sin, hell,anddeathhavetoyield.Abiding andliv to whichtheterrorofLaw, sadnessofmind, is eternalPeace, Comfort,Righteousness,andLife, regarding hisfearsandanxieties.Hewrote,“Christ vinced ofChrist’s transforming work,particularly day ofJesusChrist”(Phil.1:6).Lutherwascon good workinyouwillbringittocompletionatthe confidencethat“hewhobegana and maintain form themintotheimageofChrist(Rom.8:29) 19 18 17 16 15 even ifIsin.’ Itisthusthatonehasassurance.” Christ isthebishopofsouls.To himwillIcling, Christian says,‘Iwishtodoasmuch asIcan,but of ourown righteousness. Lutherconcluded,“A attempt topullourselvesoutofdespairbymeans to ness ofChristfreesusfromthetemptation Word.” God withcontinual studyandmeditationonthe for thispurposelethimemployhumbleprayerto all hismight tolearnthisdoctrineandkeepit, fore leteveryfaithfulpersonworkandstrivewith with thestrugglesofflesh.Hewrote,“There stressed thedoctrineofjustificationfordealing terrors.” consolation totroubledconsciences amid genuine “bringsfirm thatthedoctrineofimputation taught leadstocold,deadorthodoxy, Luther inevitably those whoclaimthatanemphasisondoctrine of calming their anxioussouls.Incontrastto focus onChristtospecific doctrinesasameans

Luther’s Works Luther’s Works Luther’s Works Luther’s Works Luther’s Works Christians must trustGod’s promise tocon without anyLaw. assures usthatwearesavedbyChristalone, the dimness offaith(1Cor. 13:12), which When theconscience isassaultedbythe flesh, Devour theWord Luther advisedhishearerstonarrow their 18 17 Focus onjustificationandtherighteous ItcomesasnosurprisethatLutheralso , 54:87. , 26:65. , 26:134 , 26:167. , 26:113. 15

16 19 - - - - - Christians must turn to Scripture for refuge. The must put to death human reason. Luther charged flesh “cannot believe for sure that the promises of that reason regards Scripture “as heresy and as the God are true.”20 word of the devil; for it seems so absurd.” Reason, therefore, “is the greatest and most invincible Therefore, we attack the flesh with the enemy of God.”25 Our confidence in God’s Word unbreakable truth of the Word. Luther said, and the finished work of Christ is attacked by As God creates faith, so He preserves us in it. reason. The Christian must respond with faith, for And just as He initially gives us faith through faith “slaughters reason and kills the beast that the the Word, so later on He exercises, increases, whole world and all the creatures cannot kill.”26 strengthens, and perfects it in us by that Word. The mortification of reason is one of the Therefore the supreme worship of God that a Christian’s two daily sacrifices. According to the man can offer, the Sabbath of Sabbaths, is to doctrine of the priesthood of all believers, every practice true godliness, to hear and read the Christian is a priest. As part of their priestly duties, Word.21 all Christians must offer the daily sacrifices of the The Word is the antidote for Satan’s accusa- New Testament. Luther wrote, “The evening sacri- tions and our doubts about God’s favor toward us. fice is to kill reason, and the morning sacrifice is to “We have nothing to strengthen and sustain us glorify God.”27 The great comfort for the troubled against these great and unbearable cries except the Christian is a world outside of reason, in which bare Word,” said Luther, “which sets Christ forth the issue is not what we ought to do or by what as the Victor over sin, death, and every evil.”22 We sort of works we may merit grace and forgive- cling to Scripture in the midst of trial and distress ness of sins. No, here we are in a divine theol- because it reveals Christ. “Christ does not become ogy, where we hear the Gospel that Christ visible to any of our senses. We do not see Him, died for us and that when we believe this we and in the trial our heart does not feel His pres- are reckoned as righteous, even though sins, ence and help.”23 We are anchored in Scripture, and great ones at that, still remain in us.28 not in our experiences, emotions, or our own reason. As Peter said of his own experience, “We have the prophetic word more fully confirmed” The Gospel Carries Us through Death (2 Peter 1:19). Rejecting the Word is a surefire A primary cause of spiritual distress and anxi- path to despair. Luther said, “Nothing is more ety for many Christians is the inevitability of death. dangerous than to become tired of the Word. Luther’s confidence in the gospel enabled him to Therefore anyone who is so cold that he think he approach death without fear. Thinking he was on knows enough and gradually begins to loathe the the brink of death in 1538 due to kidney stones, Word has lost Christ and the Gospel.”24 Luther said, “I’m subject to the will of God. I’ve given myself up to him altogether. He’ll take care Mortify Human Reason of everything. I’m sure that he won’t die because 29 In addition to the positive actions of look- he is himself life and resurrection.” When he ing to Christ and devouring the Word as means finally faced death in 1546, he spoke his last re- 30 of calming the troubled conscience, Christians corded words: “We are beggars. That is true.”

25 Luther’s Works, 26:228–29. Servant HistoryServant 20 Luther’s Works, 26:64. 26 Luther’s Works, 26:228. 21 Luther’s Works, 26:64. 27 Luther’s Works, 26:233. 22 Luther’s Works, 26:380. 28 Luther’s Works, 26:234. 23 Luther’s Works, 26:381. 29 Luther’s Works, 54:294. 24 Luther’s Works, 26:64. 30 Luther’s Works, 54:476. 89 90

Ordained Servant $ Volume 26 2017 New York andNewEngland. Massachusetts, andalicentiateofthePresbytery ley PresbyterianChurch (OPC)inNorthAndover, Dan Borvan death. every spiritualconsternation,eventothepoint of diet himthrough ofthegospel,though,sustained uneasy conscience throughouthislife.Asteady our wearysouls.MartinLuthersufferedfroman and mortifyinghumanreason,wecanfindrestfor lief. BylookingtoChrist,devouringGod’s Word, word, anddeed,wemust fleetothegospelforre of ourfailuretokeepthelaw perfectlyinthought, lack ofconformity toit.Whenourfleshreminds us of ouranxietyandworryoftenisGod’s law andour ture tooneoftheheroesfaith.Thesource can affecteveryChristian,fromthemostimma Conclusion Spiritual distress andatroubledconscience

is apastoralinternatMerrimack Val - - - tian thread running throughout Updike’s literary corpus is not as strong. That is not to say that Servant that Begley fails to recognize that faith perme- ates Updike’s writings. He acknowledges Updike’s belief that faith in Christ freed him to write boldly Literature about life. But Begley writes with sparse insights about the Christian themes that marked Updike’s fiction. It is as if Begley knew it was mandatory to say something, but agreed in principle with Harold John Updike and Bloom’s criticism that the religious aspects were the weak link in Updike’s fiction.4 Christianity Understandably, many Christians react in the opposite direction when measuring Updike Originally published electronically in Ordained Servant as a writer. They struggle with the legitimacy of Online June-July 20171 Updike’s faith claims because his fiction contained graphic sexuality. Ralph Wood describes the reac- by Danny E. Olinger tion:

n 1989 the acclaimed author John Updike wrote The first thing that nearly everyone remarks ISelf-Consciousness, a memoir that contained about Updike’s work is its obsession with sex. six autobiographical essays.2 Updike’s ordering of It is either the silent undercurrent or the rip- the essays, as much as the memories he shared in pling concern of almost every story and scene them, revealed two of the themes that framed his that Updike has ever written. His fascination fiction. The first of the six essays, “A Soft Spring with the genital—and hence the spiritual— Night in Shillington,” focused on the importance difference between men and women has put of the sense of place in his writings. The last essay, many critics off. They regard Updike as an “On Being a Self Forever,” focused on Updike’s arrested adolescent, a brilliant stylist who has belief that his Christian faith, as he defined it, squandered his talent on the obvious: the fact 5 had enabled him to proceed with confidence as a that we are carnal creatures. writer. Examples abound of the tension that resulted The fact that Self-Consciousness was not a for those interested in studying the Christian standard autobiography has allowed Adam Begley aspects of Updike’s writings, but were put off by to fill in the gaps inUpdike , the first full scale his sexual realism. When a prominent Reformed 3 biography of Updike since his death in 2009. Fol- seminary held a special class examining Updike’s lowing Updike’s lead in Self-Consciousness, Begley novels, the students nicknamed it “the dirty books expertly picks up on how Updike’s sense of place class.” Reportedly, Updike once accepted an invita- functioned in his fiction. Begley chronicles how tion to speak about his books from the English what was happening in Updike’s life paralleled department at Gordon College, the evangelical what Updike was writing in his books and short stories. That aspect of Begley’s biography is excellent.

However, Begley’s appreciation of the Chris- 4 Bloom opined, “John Updike, perhaps the most considerable Literature Servant stylist among the writers of fiction in his American generation, is one of the group of contemporary novelists who are somewhat victimized aesthetically by their conventional religious yearnings. 1 http://opc.org/os.html?article_id=633&issue_id=126. His is the Protestant case.” Harold Bloom, ed., John Updike (New 2 John Updike, Self-Consciousness (New York: Alfred Knopf, Haven: Chelsea House, 1987), 1. 1989). 5 Ralph Wood, The Comedy of Redemption (Notre Dame: Uni- 3 Adam Begley, Updike (New York: HarperCollins, 2014). versity of Notre Dame Press, 1988), 179. 91 92

Ordained Servant $ Volume 26 2017 8 Mississippi Press,1994),104. with John Updike 7 updike/. 2011, http://www.curatormagazine.com/jonbusch/getting-over- 6 cal agenda,behindit—it’s prettyhardtoswallow.” explicitness hasaculturalcritique, evena theologi you know he’s uptosomething—thathissexual sion wellwhenhewritesofUpdike, “Evenwhen mandment. MarkBuchanansummarizestheten character ofScripture,much lesstheseventhcom openly flauntinghisindifference tothelegal his writingswithlittleregardfordecency, almost On theotherhand,hiscommitment torealismleft placed Christianthemesatthecenterofhisstories. ary career. Ontheonehand,Updike deliberately particularly atthebeginning andendofhisliter that Updike createdforaChristianaudience, ing. Sobeit.” while I’mtooChristianforHaroldBloom’s bless theological friendsbynotbeing Christianenough, to critics,itseemsbemyfatedisappoint my ture ofhisnovelsasahindrance.Updike said,“As like Bloomwouldalwaysseethetheologicalna is useful.” truth—really—is good.Goodorno,onlythetruth and inconvenient, andholdsoutthehopethat my faithurgesmetotellthetruth,however painful readers. Hesaid,“MyartisChristianonlyinthat his sexualfranknesscreatedformanyChristian the students. that hedidn’t want“thatpornographer”tospeak saying dent foundout,herevokedtheinvitation, Massachusetts. However, whentheGordonpresi institution locatednearwhereUpdike livedin july/4.42.html. Today 9 the-blogger. http://www.firstthings.com/web-exclusives/2014/08/john-updike- Karl BarthwithJohnUpdike,” See, StephenH.Webb, “JohnUpdike theBlogger: Reading Jeff Campbell,“InterviewwithJohnUpdike,” in See, JonBusch,“GettingOverUpdike,” Mark Buchanan,“RabbitTrails toGod,” in In whatfollows, Iwillexamine thetension Updike himselfrecognized thediscomfort that , July 1, 2003,http://www.christianitytoday.com/ct/2003/ 7 Healsounderstoodthatliterarycritics 6 , ed.JamesPlath(Jackson,MS:University of 8 First Things , August 15,2014, Curator Christianity , January 14, Conversations Conversations - - - - - 9 - - in lovewithothermen’s wives. read theReformedtheologianKarlBarthandfall ofdeathinearlyadulthood,hewould inevitability ing inGod.Updike saidthatwhenhebattledthe but healsoclaimedthatneverstoppedbeliev gism wasflawed, andthathisfaithwasoftensmall, show. syllogism oftheexistenceGod. fied ofdeathandforcomforthecreatedalogical Early Updike:TheInfluenceofKarlBarth 12 11 10 of hisclaimabouttheservice ofhumanity. He County HomefortheAgedrevealemptiness to theserviceofhumanity. death negatively, asitdoesn’tcontributeanything manism. Heplaceshishopeinmankind andviews is aprophetoftheemergingnewfaith,secularhu the verythingthatgivesmeaning tolife. Conner God. Heviewsdeathpositively, believingthatitis Hook, whorepresentsthepast,placeshishopein Hook, aninety-four-year-old Christian,objects. prefect running thehome,cancelsevent. With thethreatofraincoming, Conner,theyoung summer fairwheretheysellcraftsandothergoods. at anursing homearepreparingfortheannual become ofus,havinglostourfaith?” America’s future,withUpdike asking,“Whatwill shows thisinfluence. ten in1957whenUpdike wasreading Barthdaily, flow /from Terror’s oscillating Yes andNo.” line, “PraiseBarth,whotoldhow savingFaith can graphical poem,“Midpoint,” Updike penned the overcome thenothingnessoflife.Inhisautobio Updike, Barthshowed himhow savingfaithcould Begley, Ibid., 175. Ibid., 223. Updike admitted inretrospectthatthesyllo 3. Therefore,Godexists. 2. Theworldisnotahorrorshow. 1. IfGoddoesnotexist,theworldisahorror During hisadolescentyears,Updike wasterri But Conner’s dailyactionsattheDiamond Set intheearly1980s,elderlyresidents Updike’s firstnovel, Updike , 39. Poorhouse Fair The Poorhouse Fair 10

11 According to lookedat 12

, writ ------doesn’t care about people. The elderly grasp his disliking it.”15 indifference to them, and following his encoun- What Begley underplays with Updike’s early ter with Hook, they stone him with pebbles. The writings was that Updike agreed with Barth’s criti- pebbles bouncing off him, Conner spreads his cism of liberal theology. Updike’s stinging criticism arms mocking Christ on the cross and says, “I will of liberal theology can be seen in his short story that forgive them.” Conner’s statement rests in the followed The Poorhouse Fair, “Pigeon Feathers.” belief that he and his fellow moderns will bring In “Pigeon Feathers,” young David Kern reads about a utopian future where planned cities will be H. G. Wells’s dismissal of Christianity. According clean and the poor will be no more. to Wells, a myth developed around the man Jesus, The residents know better. There is noth- who had survived his own crucifixion before dying ing optimistic about the future with Conner in a few weeks later. Shaken in his faith, David goes control. He is not the Savior, but Pontius Pilate, to his pastor for assurance that Wells has wrongly the representative of another world, young and maligned Jesus. In particular, David asks him if he secular, set over against them. They rage because believes that heaven is real. Reverend Dobson re- they know that their mortality is near, that death is plies, “David, you might think of heaven this way: approaching, and Conner’s gospel offers no way to as the way the goodness Abraham Lincoln did lives overcome it. after him.”16 David realizes he has been deceived, On the twentieth anniversary of the publish- that Dobson’s answer “amounts to saying that there ing of The Poorhouse Fair, Updike wrote that the isn’t any heaven at all.”17 His pastor is a fraud who book was his answer to George Orwell’s Nineteen doesn’t believe the words that he uses in worship. Eighty-Four, where the atheistic Orwell argued Thrown into a spiritual crisis of not know- that the ultimate fruit of the future is nonexistence. ing whom to trust, David’s faith wavers until his Clues that Updike is writing an anti-Orwell novel grandmother orders him to rid the family barn of are not only Hook’s faith, but also Hook’s back- the pigeons nesting in it. Shooting the pigeons ground. Hook’s schooling indicates that his birth with his rifle, he felt like a beautiful avenger. But was around 1890, which would have placed the then, when collecting and burying the pigeons, he time frame for the story around 1984.”13 looks with amazement at the color and shape and Begley sees Poorhouse Fair as exhibiting traits texture of the feathers, no two being alike, and has that would characterize Updike’s fiction. He agrees an epiphany that restores his faith. He believes the with Whitney Balliett’s verdict in his review of God who lavished such craft upon these worthless Poorhouse Fair in The New Yorker that Updike “is birds would also care for him eternally. a writer’s writer,” a prodigious talent who exhibits a Later, Updike commented that “Pigeon Feath- poet’s care and sensitivity in choosing every word. ers” was the most important ecclesiastical fiction He also sees it as projecting onto paper Updike’s he ever wrote. David reflected Updike’s own shock spiritual struggles, particularly, his anxiety about when he found out that the nice liberal Lutheran death. But, given the “yes, but” nature of the minister in Shillington who was confirming him story—Updike saying yes to the joy of persistent didn’t really attach any factual reality to Christian existence and no to social homogenization and the doctrines.18 Updike’s conclusion was that liberal loss of faith14—Begley finds great value in Balliett’s parenthetical comment that reading Poorhouse

Fair, “curiously, one never thinks of liking it or 15 Begley, Updike, 178. Literature Servant 16 John Updike, “Pigeon Feathers,” in Olinger Stories (New York: Vintage, 1964). 13 John Updike, “Introduction to the 1977 Edition,” in The 17 Ibid., 37. Poorhouse Fair (New York: Random House, 2012): xi. 18 Jan Nunley, “Thoughts of Faith Infuse Updike’s Novels,” in 14 George Hunt, John Updike and the Three Great Things: Sex, Conversations with John Updike, ed. James Plath (Oxford, MS: Religion, and Art (Grand Rapids: Eerdmans, 1980), 20. University of Mississippi, 1994), 249. 93 94

Ordained Servant $ Volume 26 2017 father saystohim: place ofworshiphisfather’s carnow holds.David’s never likedthem.” But,whatismostobviousthe aboutthemoviesalltime.Youtalks know he David tellshismother,“Itworriesmethewayhe usurped byattending moviesanddotingonhiscar. he haslosthisown faithaswell. faith. Daviddoesn’tsayanythinginreplybecause recover. Whathasbeenlostishisfather’s Christian that hisfather,thoughgreatlyweakened,will eschatological ring.” then, andthecalltosupperhasapiercingly sweet home. Davidreflects,“Theearthisourplaymate their favoriteplayplacesbeforebeing summoned friends wouldplaydaily, creatingwornpathsto David warmlyrecallshisyouth,whenheand Drivingbackhome, father hasbeenhospitalized. ing aroundBostonasanadult,findsoutthathis a DyingCat,Traded Car.” David,now liv in hisshortstory, “Packed Dirt,Churchgoing, to nuclear holocaust,negligible.” ing everyotherconcern,frommismatching socks able problem,anoutrageouscancellationrender is noproblem,andthoseforwhomitaninsuper two kindsofpeople:thoseforwhomnothingness ing tolife.Updike exclaimed,“Perhaps thereare dead couldconfrontnothingnessandgivemean historical realityofChristbodily risingfromthe confront theproblemofnothingness.Only theology withitsmessageofsocial upliftcouldnot Traded Car,” in 20 19 Updike, John Updike, “Packed Dirt,Churchgoing, aDyingCat, ships thatcar.” to mesheadded,“It’s asin,thewayhewor mother.” car. Idon’twantanythingtohappenyour he pointed atmymother—“willcrackup the “The onlythingthatworriesmeis Faith’s placeinhisfather’s lifehasbeen Davidlearns When hearrivesatthehospital, Updike returnedtowritingaboutDavidKern “The car,youmean,” mymothersaid,and Self-Consciousness Olinger Stories 20

, 228. , 154. 19

- she ”— - - - - basketball. Insearchofthisfeeling,heleaveshis feel asaliveheoncedid playinghighschool marriageandamenial job,Rabbitwantsto stale laments hispositioninlife.Feeling trappedina gratification andahorsesteadily doing itsduty. between arabbitrunning looseandseekingself- taur major literarytalent, himasa writing thenovelsthatwouldestablish “Pigeon Feathers” and“Packed Dirt,” hewasalso Rabbit, RunandTheCentaur all else.” Hunt, embodying that‘mainbeam’oftheApostles’ Creedthatsupports to addclarifyingcommentuponthe dramaticproceedings, thus asitwere,enteringlikeaGreekchorus instead, fromoffstage that Rabbitdoesnotencounterdirectly inthenovel;heappears, bach’s appearance isunusual inthathe istheonlycharacter delineates theissuesofnovel’s ongoing debate.Kruppen Progress on thisinsight,Huntobserved,“LikeEvangelistin be Barthinaction”andthetouchstoneofnovel.Pickingup 22 21 what Godsees?” one childish wife?Doyoueverthinkanymoreof looks liketoGod,onechildish husbandleaving is sinning. HeasksEccles,“Whatdoyou thinkit by playinggolfwithhimandnottellingRabbithe his part,criticizes EcclesintryingtohelpRabbit creed andabullyinmanner. Kruppenbach,for penbach. EcclesseesKruppenbachasrigidin dislikes theLutheranpastorintown, Fritz Krup believe inanything. because asRabbitobserves,Ecclesdoesn’treally Ruth. EccleshasnothingusefultosayRabbit Tothero istheonewhofirstintroducesRabbitto fective inpersuading Rabbittodotherightthing. inef Episcopalian pastor,JackEccles,aretotally basketball coach,MartyTothero, andtheliberal part-time prostitute. pregnant wife,Janice, andmovesinwithRuth,a

Updike latercommentedthatKruppenbach was“meantto Ibid., 178–79. . Updike saw thenovelsasopposites,acontrast In At thesametimethatUpdike waspublishing Eccles, though,hasopinions, andmainly The authorityfiguresinRabbit’s life,hisold , itisKruppenbachwhooffersthematic direction and Rabbit, Run My fatherdidn’t denyit. John UpdikeandtheThree Great Things 22

, Harry“Rabbit”Angstrom Rabbit, Run 21 and

The Cen The Pilgrim’s , 43. - - - - When Rabbit does attend worship services, ever, played a secondary role for many to Updike’s Eccles’s preaching is so lacking force that Rabbit raw language. When British publisher Victor scarcely listens. Still, Eccles’s preaching allows the Gollancz read the original manuscript, he believed narrator to express the faith problem that confronts that the book might be labelled obscene, and that Rabbit. “Harry has no taste for the dark, tangled legal punishment might ensue for him and his visceral aspect of Christianity, the going through American counterpart, Alfred Knopf, if they went quality of it, the passage into death and suffer- forward with publication. Updike said, “My theory ing that redeems and inverts these things, like an was not so much that I was trying to make a point umbrella blowing inside out.”23 about censorship, but I did feel that this particular Rabbit only returns to Janice after she gives hero lies so exclusively in the realm of the present birth to Rebecca, their second child, but he and the sensational that, once sport was gone, sex remains restless. He demands that Janice act like was about the realist thing left to him.”27 Ruth. Janice accuses him of treating her like a What is lost today, in light of the fame that prostitute, and he leaves. Distraught over her situa- Rabbit, Run brought for Updike is that his next tion, Janice begins drinking and accidently drowns novel, The Centaur, was more critically praised at baby Becky in the bathtub. At Becky’s funeral, the time, even winning the 1963 National Book Rabbit proclaims his innocence but continues run- Award. Updike wanted to present a counterpart to ning—literally, away from Eccles in the graveyard, Rabbit, Run that would also serve as a record of and figuratively, from caring for either Janice or his father. Rather than a rabbit running towards Ruth. instant gratification, Updike’s father always per- Updike said that he meant to show that Rab- formed his duty with the reliability of a plodding bit’s saying yes to his urgent inner whispers results horse. in the social fabric collapsing murderously.24 And Updike encourages a theological reading of yet, tellingly, Updike refuses to condemn Rabbit at The Centaur by placing a quote from Barth’s Dog- the story’s end. James Schiff writes, “Harry never matics in Outline as the epigraph: “Heaven is the returns home, and Updike provides no moral to creation inconceivable to man, earth the creation placate the reader. It would be as if Peter Rabbit conceivable to him. He himself is the creature on were to end with Peter running panicky into the the boundary between heaven and earth.” To em- night.”25 phasize the interplay of heaven and earth, Updike With Updike concluding the book in an utilizes Greek mythology. The protagonist, George ambiguous manner, Wood argues that Updike Caldwell, a general science teacher at Olinger was matching Barth’s view of what a novel should High School, is also in alternating chapters a be. Barth believed fiction should not educate, but centaur with the head of a man and the body of a rather should leave the reader questioning what horse. When asked why he chose the mythic form had just happened. Wood writes, “He [Rabbit] is for The Centaur, Updike said, “I was moved, first, a protagonist who poses a problem rather than a by the Chiron variant of the Hercules myth—one solution, who queries us more than he teaches us of the few classical instances of self-sacrifice, and a a lesson.”26 name oddly close to Christ.”28 The theological nature of Rabbit, Run, how- George, the son of a Presbyterian minister but now turned Lutheran, looks around and comes

to a conclusion that he believes is irrefutable— Literature Servant 23 John Updike, Rabbit, Run (New York: Alfred A. Knopf, things, cars, people never fail to fail. Doctrinally, 1960), 197. 24 Hunt, John Updike and the Three Great Things, 20. 25 James A. Schiff, John Updike Revisited (New York: Twayne, 27 Melvyn Bragg, “Forty Years of Middle America with John 1998), 36. Updike,” in Conversations, 223. 26 Wood, Comedy of Redemption, 207. 28 Hunt, John Updike and the Three Great Things, 62. 95 96

Ordained Servant $ Volume 26 2017 29 both wasUpdike’s onadulteryinthe revealingtake when itcametoreading Updike. Thecausefor For manyChristians,itwasalsothebreakingpoint national celebritywashis1968bestseller, on thecoverof Couples truest novel.” however, considered Christianity togiveonethewillact.” “one hasnothingbuttheancient assertionsof Updike tosay“thenaturalisapitofhorror”and had akindofsupernaturalsmugness allowing that hehadinmind whenhewrotethatUpdike taur his lifedwindles. The Centaur not suffer. George’s self-sacrificeservesthe“yes”of He sufferssothathisson,Peter (Prometheus),will a dailymartyrdominordertosupporthisfamily. thoughts becausehisjobisanecessaryburden, pens toyou,istheanswer.” the Calvinists saywhateverhappenstoyou,hap Lutherans sayJesusChrististheonlyanswerand difference betweenLutheransandCalvinists. “The George believesthat 33 32 31 30 189.

Hunt, Bloom, Hunt, John Updike, Ibid., 188. byname,undoubtedlyitwasoneofthebooks The novel,however, thatwouldputUpdike Although Bloomdoesnotmention His theologicalmusings alsoextendtothe somebody tofrydown inHell. could figureoutwasthatGodhadtohave elected inthefirstplace.TheonlyreasonI skull waswhytheonesthatdon’thaveitwere it. WhatIcouldneverramthroughmythick ones thatdon’thaveitarenevergoing toget that haveitandtheonesdon’t, there aretheelectandnon-elect,ones John UpdikeandtheThree Great Things John Updike andtheThree GreatThings John Updike . The“but”isthepainheenduresas 33 The Centaur

Time 31

, 1. magazineandmadehima The Centaur (NewYork: AlfredKnopf,1963), 30 Georgeponderssuch his“gayestand 29

32 , 49. , 20. The Cen Updike, Couples - - . whatever hewishes:Godhasalreadydetermined Foxy Whitman.Piet’s reasoning isthathecando God, butopenlycheatsonhiswife,Angela,with andfreedom.Hebelievesinasovereign fatalism himself aCalvinist, buthisCalvinism isamix of ful tohisorherspouseasthestoryunfolds. casket. Almosteveryoneatthepartywillbeunfaith dance, asitwere,onthetopofKennedy’s polished sexual appetitesofthoseattending. Theydine and in advanceisnotcancelled,sodominant arethe tion. InTarbox, Massachusetts,apartyplanned the dayofPresidentJohnF. Kennedy’s assassina suburbs. 34 not aboutsexassuch:It’s about sexastheemer fill withsex.Updike said,“The bookis,ofcourse, faith hadleftavoid thatthecouplestryfoolishlyto Foxy areregularchurchgoers.Modernlifewithout destroyed. Updike commented: at thecenterofTarbox isstruckbylightning and new life,theCongregationalChurchbuilding city ofLexington.But,ashepreparestobeginhis and indoing somust leaveTarbox forthenearby replies thatonlyGodjudges. being withhimbecausehedidn’t judgeher,Piet plished facts.WhenFoxy tellsPietthatshelikes the outcome,salvationordamnationareaccom

Ibid., 126. The centralfigure,PietHanemas,calls Couples Among theadulterouscouples,onlyPietand and inasensedies. last paragraph;hebecomesasatisfiedperson nificant. Hebecomesmerelyanamein the with theremovalofguilt,hebecomesinsig in which,withthedestructionofchurch, though, Ishouldsay(speakingof“yes,but”) does haveahappyending. There’s alsoaway, ral tomarrythenatural.sothatbook kind offreedom.Hedivorces thesupernatu out oftheparalysisguiltandintowhatisa of morality, andcanchooseFoxy .canmove When theChurchisburned,Pietrelieved Piet decides toleaveAngelaandmarryFoxy, beginsonFriday, November22,1963, 34 ------35 gent religion, as the only thing left.” In the Beauty of the Lilies Updike could talk about the usurping of the In 1996 Updike returned to examine the place church by sex as the theme of the novel, but as of the Christian faith in American culture in the Begley observes, the title of Wirt William’s review twentieth century with a pre-Couples like novel, In of Couples in the Los Angeles Times, “America’s the Beauty of the Lilies. The American exchange Most Explicitly Sexual Novel Ever,” reflected what of God as the object of worship for entertainment everyone else thought.36 Diane Trilling’s review (movies) and possessions (the car) that takes place in the Atlantic Monthly followed the same path. in “Packed Dirt” in the early 1960s is re-examined Calling the book “fancied–up pornography,” she in light of the three and a half decades that had wrote, “I can think of no other novel, even in these passed. Updike had hinted in Self-Consciousness, years of our sexual freedom, as sexually explicit in his 1989 memoir, that he was considering writing its language . . . as direct in its sexual reporting, such a book. He commented: abundant in its sexual activities.”37 After Couples, Updike would write an addi- In the Beauty of the Lilies Christ was born tional twenty plus novels, including two Pulitzer across the sea—this odd and uplifting line Prize winners, Rabbit Is Rich (1982) and Rabbit at from among the many odd lines of “The Battle Rest (1990), but his emphasis tended more towards Hymn of the Republic,” seemed to me, as I sexual exploration. Even in a book like A Month set out, to summarize what I had to say about of Sundays (1975), where the main character is a America, to offer itself as the title of a conti- minister, Updike stated that he wanted to make the nental magnum opus of which all my books, book offensive and abrasive.38 Updike justified his no matter how many, would be mere install- emphasis upon sex in A Month of Sundays as an ments, mere starts at the hymning of this great effort to have the reader think about the Christian roughly rectangular country severed from faith. He stated, “In this particular book, one can Christ by the breadth of the sea.41 question, is it right for this minister to seduce his The story begins in 1910 with Clarence parishioners? Is his brand of Christianity the only Wilmot, a Presbyterian minister in Paterson, New kind left?” According to Updike, Mansfield, the Jersey, a Dutch Calvinist ghetto, losing his faith minister, “is a Barthian grown old. He has faith, while in the pulpit. Wilmot, who had studied but not much in the way of works.”39 under B. B. Warfield at Princeton Seminary and Critics, however, were not persuaded with owned Calvin’s commentaries, becomes undone Updike’s reasoning. A consensus was gaining mo- after reading a historical-critical attack on the mentum that Updike had started not only to write veracity of the Bible. When he reports this to the about sex exhaustively, but also to write about sex liberal moderator of his presbytery, the moderator badly. Reviewing the book in the New York Times, tells him that he doesn’t need to believe anything Anatole Broyard saw it as sex-laden book “packed in order to serve in the church, but Wilmot only with bad puns and Freudian slips of the banana despairs more. peel sort.”40 Around the same time in Paterson, a more newsworthy event is taking place, the filming of the movie The Call to Arms, with the actress Mary 35 Ibid., 117. Pickford. Pickford falls from a horse and loses con- 36 Begley, Updike, 294. Servant Literature Servant 37 Ibid. sciousness, which is national news. According to 38 Elinor Stout, “Interview with John Updike,” in Conversations, Schiff, Updike telegraphed the theme of the novel 75. 39 Ibid., 75. 40 Anatole Broyard, “A Month of Sundays,” New York Times, updike-sundays.html. February 2, 1975, http://www.nytimes.com/1975/02/19/books/ 41 Updike, Self-Consciousness, 103. 97 98

Ordained Servant $ Volume 26 2017 “shaped bytheimageitcreates andbroadcasts.” follow self-proclaimed messiahs.Americaisnow in turnleadstoindividuals, likeClark,whowill defined Americatoimagesonascreen,which reduces thegrandspiritualyearning that once ferred, Americanized. However, suchanexchange faith isnotdeadinAmerica,buthasbeentrans lays down hislifetosavethechildrenofcult. a Waco-like shootoutfollows. Inthebattle,Clark cult comesintoconflictwiththeauthorities,and life intheTemple ofTrue andActualFaith. The tostarlet. beauty pageantcontestant God toloveherasshedeserves,climbsfrom Believingtheremustis tobeamoviestar. bea not contentwithremaining Herdesire aspectator. movies. But,withanexaltedsenseofself,sheis daughter, EssieWilmot,alsolovesattending the in anewsanctuary, themovietheater. His grand now being “thereisnoGod,” Wilmotfindssolace in thesetwoepisodes.Schiffwrites: 43 42 Schiff, Ibid., 144. Schiff seesUpdike assertingin Her son,Clark,driftsuntilhefindspurposein In hisnewlifeaway fromthefaith,hismotto God intheeyesofaworshippingpublic. larged onthebigscreen,replacesfaceof suggests thatthehumanface,divinely en at themomentof“facial closeup,” which religious belief.Pickfordlosesconsciousness faith anddevotion,therelateddeclineof its powerful projectionofimageshasinspired novel: theriseofcinema, whichthrough and points tothedominant themeinthe that yieldsthesetwo“falls”ishighlysymbolic Updike’s novel:thelossoffaith).Themoment jewel beyondprice,” whichsuggeststheplotof theplotofmovieconcerns“alost dentally, sudden lossoffaithandfallfromgrace(inci of sequent fallfromahorseduringthefilming Mary Pickford’s lossofconsciousness andsub The CalltoArms John Updike Revisited , andClarenceWilmot’s , 145. Lilies thatthe 42 - - 43 - -

- Lilies what toreadbyUpdike, and is whatIrecommendfirstwhensomeoneasksme The exceptionsformeare thor whosebooksareonlyreadonce,ifatall. cally unreadablebyfriendandfoealike. alone selling4.6million copies,arefoundpracti scenes, whichmadehimamillionaire, diminished. Part oftheproblemisthathissex death, itappearsthatUpdike’s is literarystar Although ithasonlybeeneight yearssincehis novels wouldbeiftheyfloatedaftertwentyyears. Did HeGoToo Far? updike. 2009, http://www.newyorker.com/magazine/2009/02/09/john- 45 44 the people,butbehavior. salvation, Iwantedtoleavethatscenebehind—not the goodnewsbyfaithandrestinguponChristfor that hehasgottenthesceneright.But,inreceiving You grow upinsuchaplaceasIdid, andyouknow mid-century Americaiseerilyaccurate. Protestant, captured rhythmanddescriptionoflifeinrural, that Updike apagefrommylife.The hadtaken Rabbit, Run astutely commentedin Adam Gopnik, ontheoccasionofUpdike’s death, faith inAmericancultureanditsconsequences. theme atitsbest,thedisplacement ofChristian Hunt, Adam Gopnik, “JohnUpdike,” The upshotisthatUpdike hasbecomeanau Updike saidthatthetruetestforanyofhis Such realismiswhatUpdike washopingtoat I cannotrememberenjoyingasinglepageof obligation. sports andToyotas andfamily loveandfamily been offsetbysexandadulterymovies the deathofacredible religiousbeliefhas duced bymassculture.Hedocumentedhow the gapleftbyfaithwithmaterialspro great subjectwastheAmericanattempttofill rose andwasrepeatedoverover. Updike’s Throughout all[his]variedwork,onetheme . Bothshow mostclearlyUpdike’s religious John Updike , butafterreading itIwasconvinced 45 , 212. The NewYorker Olinger Stories The New Yorker, In theBeautyof : Couples February 9, , which - - 44 - - tain, but did he go too far in doing so? He claimed from any duty to provide biblical morals. Updike that he only wanted to write about an imperfect said, “Barth has been a guide and comfort for me world, which he believed was why so many readers not only in his assertive fundamentalism but in his found his books depressing.46 He further stated that Antinomianism, his lovely and tolerant acceptance his books were intended to be moral debates where of the wide world beyond the church walls.”53 an issue is examined and the question is asked, But did Updike’s sharing of Barth’s antinomi- “What is a good man?” or “What is goodness?”47 anism expose an inconsistency that Updike rec- I appreciate those aspects of Updike’s books. ognized indirectly? In Self-Consciousness, Updike But I also believe that his novels would have been stated he had not read Barth much in the 1980s af- better served if he had dialed back his writing ter reading about Barth’s view of the afterlife in an about sex. Theologian Albert Mohler has a point interview. Barth had stated that he imagined the when he comments that Updike’s “God–plus–sex” afterlife as somehow this life in review or viewed model all too often ends up with Updike becoming in a new light. Updike said of Barth’s view, “I had a “pagan celebrant” of sex.48 not been as comforted as I wanted to be. For is it Begley picks up on this, noting that critic not the singularity of life that terrifies us? Is not the James Wood in his review of Updike’s 1998 novel, decisive difference between comedy and tragedy Toward the End of Time, “added his voice to that tragedy denies us another chance?”54 the chorus of critics who objected to the sexual The separation that Barth put forth between content of Updike’s fiction; ‘a lifelong distraction,’ the work of Christ in history and one’s faith, the he called it.”49 In reviewing Updike’s short stories separation that made Updike uncomfortable, paral- in Licks of Love two years later, Wood wrote that lels the separation between doctrine and life found Updike’s descriptions of sex “have recurred and in Updike’s life and fiction.55 Updike claimed to overlapped thickly enough in his work to consti- love attending worship services, even proclaiming tute, now, the equivalent of an artist’s palette: this that when absent he began to hunger for it; but is how Updike chooses to paint the world.”50 there is no indication from Updike himself or from For his part, Updike believed he had no any commentators that Updike held that believers choice but to write the way he did. Updike’s aim in Christ are redeemed from guilt and shame and was “to write about sex on the same level, as explic- called to holiness. itly and carefully and lovingly as one wrote about There is also nothing of this to be found in anything else.”51 In describing sex, he believed he Updike’s literature. For Updike, such determina- had to get himself dirty, even if that meant going tions would have strayed from the “middles” that against his Christian duty.52 In this regard, Updike’s fiction matched Barth’s theologizing. Both asked to be absolved 53 Stephen H. Webb, “John Updike the Blogger: Reading Karl Barth with John Updike,” First Things, August 15, 2014, https:// www.firstthings.com/web-exclusives/2014/08/john-updike-the- 46 James Yerkes, “As Good as It Gets,” in John Updike and blogger. Religion, ed. James Yerkes (Grand Rapids: Eerdmans, 1999): 24. 54 Updike, Self-Consciousness, 241. 47 Hunt, John Updike, 31. 55 Louis Menand questions why the faith convictions of 48 R. Albert Mohler, “John Updike Strikes Again,” Albert characters in Updike’s fiction should be equated with Updike’s Mohler’s website, June 26, 2006, http://www.albertmohler. own faith convictions. The value of Begley’s biography is that he com/2006/06/26/john-updike-strikes-again/. proves that William Maxwell’s description of Updike as “a con- Literature Servant 49 Begley, John Updike, 459. spicuously autobiographical writer” was correct. As one example 50 Ibid. of the matching of Updike’s life and writing, Begley chronicles at length Updike’s adulterous ways while married to his first wife, 51 Ibid., 203. Mary, while living in Ipswich, which became the basis of Cou- 52 John Updike, “Remarks upon Receiving the Champion ples. See Louis Menand, “Imitation of Life,” The New Yorker, Medal,” in John Updike and Religion, ed. James Yerkes (Grand April 28, 2014, http://www.newyorker.com/magazine/2014/04/28/ Rapids: Eerdmans, 1999), 5. imitation-of-life, and Begley, John Updike, 256–94. 99 100

Ordained Servant $ Volume 26 2017 zine in1982,Updike said,“Ilikemiddles. Itisinmiddles that 56 fiction ofUpdike andO’Connor: elaborates onhow thiscontrastplayedoutinthe continued tostruggle.JoyceCarolOatesfurther eyes, wassympatheticinUpdike’s eyesinthathe Rabbit Angstrom,reprehensibleinO’Connor’s between Godandnothingness.Consequently, the humancondition inlightofthecosmic battle Updike waslessdogmatic.Hewantedtoexplore damnation thathascomealonginagreatwhile.” O’Connor calledit“thebestbookillustrating regarding Christ. the worldintoareforming actofself-recognition is not,namely, conversion.Sheaimedtosting mented uponO’ConnorandGrahamGreene: proach andO’Connor’s approachwhenhecom once explainedthedifference betweenhisap that hephilosophicallydid notwanttodo.Updike have hadtocondemnhischaracters,something he loved. 59 58 57 18, 1982). “John Updike: Going Greatat Fifty,” extremes clash,whereambiguityrestlessly runs.” Peter Stoler,

Wood, When heappearedasecondtimeonthecoverof Ibid., 208. Campbell, “InterviewwithUpdike,” in O’Connor isaftersomethingthatUpdike or something. for somekindofinnercertitude,illumination, writers. Myheroes,atleast,areallstruggling perhaps isnotnecessaryfortheseCatholic ofmind that secrated oragracefulinnerstate conscience andonattemptingtolocateacon emphasisontheindividualbe aProtestant ist—in bothofthesewriters.Ithinktheremay kind ofJansenist—I wasgoing tosayCalvin amazes me.Inotherwords,there’s something something thatIdon’tfeelinmyown work.It scorchingness withwhichGodis apparently Godlessworld.Thatis,thevery they arewillingtogoinpresentingasuffering, O’Connor andGrahamGreeneishow far What strikesmewhenIthinkaboutFlannery Comedy ofRedemption 56 LikeFlanneryO’Connor,hewould 58 57 Afterreading , 178. Time Rabbit, Run 120,no.16(October Conversations not thereis Time , 95. , - maga - - 59 - -

why Updike wasanironist ofthespiritual life. The ity, RalphWood arguesthatthistransparencywas http://www.newyorker.com/magazine/2009/03/16/fine-point-3. 62 61 Updike 60 JoyceCarolOates,“Updike’s American Comedies,” in the Orthodox PresbyterianChurch retary oftheCommitteeonChristianEducation Presbyterian Church andservesasthegeneralsec Danny E.Olinger Alludingtaught?” toPsalm23,Updike answered: though surlily, /andnotbelieveabitofwhatwas “WhygotoSundayschool, asked inthefirststanza, the literalresurrectionofJesusChrist.Updike writing poems,thelastone, When hewasdiagnosed withcancer,heturnedto it hadonhiswritings.ButUpdike saw itasreal. ture ofUpdike’s Christianfaithandtheimpactthat is notfromarbitraryFate butabenevolentGod. freedom andleadtothediscovery ofgrace,which marriage, children,church—alsoenhancethat realities thatconstrictthefreedomofmoderns—

John Updike, “FinePoint,” Ibid., 179. In abest-casereading ofUpdike’s spiritual parent, artistsoftheir own lives. salvation assuch,wantinginsteadtobetrans those thatdoubt,whohavegivenuphopeof him—but hissympathiesareusuallywith out hiswriting,inawayalarmsandamuses judging fromobservationsscatteredthrough faith ispossiblyunshakeableaswell—which, limited totheir egos,wereunkillable.Updike’s ing thattheir souls,encompassingbutnot people ghastlyphysical-historicalfates,assum shakable, shecouldinventforherallegorical Because O’Connor’s Catholicfaithwasun the daysofmylife goodness andmercyshallfollowmeall saying, The tonguereposesinpapyruspleas, gives spirittothedaily;bloodtingeslips. The timbrelcreedofpraise The debatewillsurelycontinue aboutthena , ed.Bloom,58. Surely —magnificent, that“surely”— is aministerintheOrthodox , mylife,forever. The New Yorker, Fine

Point . 60 March 16,2009, , being about 62

John - - 61 - - - -

- modern students of Reformed theology should use it as a means of connecting them to historic Servant Reformed teaching. This work has many useful qualities. It is inherently important as a summary of Reformed Reading theology of the time. Beginning theological students today are ordinarily surprised to learn that most Reformed authors in the past wrote their major theological works in Latin. This means that many modern readers are cut off from what is Book Reviews arguably the most significant era in the development of Reformed theology. Some sections in the Synopsis of a Purer Synopsis, such as disputation twenty-one on the Sabbath, express largely Dutch debates. However, Theology, vol. 1. most of the chapters will help readers better understand the substance and structure of Reformed orthodoxy from the doctrine of the knowledge of by Walaeus et al., God and Scripture, through creation, man and sin, to the relationship and differences between the edited by Roelf T. te Velde, Old and New Testaments. The footnotes scattered throughout this volume will also help many read- translated by Riemer A. Faber ers understand better philosophical, theological, Originally published electronically in Ordained Servant and historical references in the original text. 1 Online January 2017 The Leiden Synopsis, however, has some surprising deficiencies. Many discussions are by Ryan M. McGraw incomplete or qualified inadequately. For example, Thysius mentioned, but largely omitted, Synopsis Purioris Theologiae (Synopsis of a Purer the sufficiency of Scripture in his treatment of Theology), by Walaeus et al., edited by Roelf T. the perfection of Scripture, in favor of combat- te Velde, translated by Riemer A. Faber, volume 1. ing papal views of unwritten tradition (107). The Leiden: Brill, 2015, 659 pages, $171.86. definitions of theology, which occupied such a prominent place in other systems at the time, are his translation introduces a historically impor- stated and passed by on the first pages of the book Ttant Reformed orthodox text to the English- in order to develop the doctrine of Scripture more speaking world. Four professors at the University of rapidly. Sin is described as the absence of good, Leiden (Walaeus, Polyander, Thysius, and Rivetus) having no metaphysical reality. However, this produced this text in 1625 in order to present a point can mislead readers without explaining that “purer” alternative to the theology of the recently Reformed authors generally treated sin as an action expelled Arminians. This present volume is the directed to a wrong end instead of as nonbeing. first of three projected volumes, which include Other topics, such as fundamental articles, the parallel Latin and English text. Since this text decrees of God (subsumed and renamed under Servant Reading Servant remained important in the Reformed world at providence), and the covenant of redemption, are least through the end of the nineteenth century, omitted entirely. Covenant theology comes to bear directly only on disputation twenty-three, which addresses the relationship between the Old and 1 http://www.opc.org/os.html?article_id=599&issue_id=121. New Testaments. Covenantal terminology is not 101 102

Ordained Servant $ Volume 26 2017 rian Theological Seminary. fessor ofsystematictheologyatGreenvillePresbyte Presbyterian Church andservesasanassociatepro Ryan M.McGraw wider audience. cost, whichwouldmakeitmoreaccessibletoa work might appearseparatelyeventuallyatalower is possibleaswellthattheEnglishportionofthis logical expansioninotherReformedliterature.It what questions toaskandwherelookfortheo tradition. Itsprimaryvalueliesinteachingreaders orthodoxy. Itisasynopsisofbroadertheological ers newtoreading primarysourcesinReformed point forread will notlikelybethebeststarting While itisamust-read textfromthetimeperiod,it workofReformedtheologyhistorically.important the sametimeperiodbyJohannesWollebius. shorter of thesepoints, surprisingly,incontrasttothe stand fromScripture.Both withoutargumentation stated Severalpositionsaresimply these statements. thetheologystandingbehind readers understand ments inthisworkaretoobrieftohelpmodern development ofthedoctrine.Manydoctrinaltreat for understanding thenuances oftheReformed explained fullyenoughtobeanadequate source The Compendium ChristianaeTheologiae Synopsis PuriorisTheologiae

is aministerintheOrthodox isavery from - - - - - by RyanM.McGraw Online Originally publishedelectronically in translated Faber byRiemerA. edited byHenk van denBelt, by Walaeus etal., Theology, vol.2. Synopsis ofaPurer 1 http://www.opc.org/os.html?article_id=613&issue_id=123. tion,” correctlycapturingitsmeaning (276–77). tor renders in Reformedorthodoxy. For example, thetransla thetechnical vocabularycurrent way thatretains key theologicaltermsaredifficult totranslateina makes thisvolumeevenmoreuseful,sincemany of theLatintextalongsideEnglishtranslation translation isclearandaccurate.Theinclusion the doctrineofchurchanditsministers. The Christology, theapplicationofredemption,and wide rangeofissuesincluding predestination, its classicexpressions. ideas oftheReformedsystemtheologyinone withthekey English-speaking worldintocontact renowned Professorsoftheologythatbringsthe it isacompendium ofReformedthoughtbyfour of theRemonstrants,or,Arminians (1).Assuch, Dordt andinresponsetothetheologicalsystem theology” immediately following theSynodof sis T Leiden: Brill,2016,738pages,$154.00. den Belt,translatedbyRiemerA.Faber, volume2. Theology Synopsis PuriorisTheologiae . Thisworkrepresentsa“surveyofacademic Volume 2ofthe translation oftheso-called his isthesecondvolumeinanticipated March 2017 ), byWalaeus etal.,edited byHenkvan habitus 1

spiritualis Synopsis Purioris (

as“spiritualdisposi Synopsis ofaPurer Ordained Servant Leiden Synop treatsa

- - However, readers unfamiliar with Latin theological distinctions by providing clear definitions of terms terminology will not likely pick up on the techni- and their use in Reformed thought. This means cal language of habits and acts that was rooted that while the Synopsis is somewhat incomplete in Medieval theology and flowed seamlessly into compared to comparable Reformed systems, it nev- Reformed thought. Comparing key terms in the ertheless introduces readers to many key concepts original text with their English equivalents enables in the context of the early seventeenth century. readers to build a Reformed theological vocabulary In spite of the cost of these volumes, this ongo- in a way that furnishes them with vital vocabulary ing translation of the Synopsis Purioris Theologiae and both its meaning and function in seventeenth- has potential to serve a diverse body of students. century theology. The footnotes added by the It will be invaluable to scholars of Reformed editors are helpful as well, since they provide orthodox thought. Those familiar with the Latin historical background related to the authors cited, language can use this publication to gain access to they explain the historical context at key points, a carefully developed semi-critical text of the Syn- and they include comparisons to contemporary opsis. The translated text will provoke thought and authors across confessional lines. This increases fruitful research as scholars interact with the Latin the value of the translated text by making it serve original. This work can serve Reformed pastors as as an introduction to early seventeenth-century well. The fact that many Reformed ministers no High Orthodox theology. longer gain proficiency in the Latin language in Another useful feature of the Synopsis is the their theological training means that they effec- consistent application of Trinitarian theology to tively are cut off from most of the classic systems of the entire theological system. The authors appeal theology in their own theological tradition. It is im- to the doctrine of the Trinity and to the appropri- portant to understand how this system developed ate works of all three divine persons in relation historically if ministers hope to comprehend where to each locus treated. Doing so was a standard expressions in historic Reformed creeds came from feature of Reformed orthodox systems of theology and what they mean. Such material is also vital for that gradually disappeared in later times. This fact evaluating continuities and discontinuities be- provides insight into the robust way that Reformed tween classic and modern Reformed thought. This orthodox authors employed Trinitarian theology provides readers with more theological options to in relation to the entire system of doctrine, which draw from as they grapple with interpreting Scrip- should offset the common criticism that Reformed ture in conversation with the church. For both theology treated the Trinity merely as an appendix scholars and pastors, these volumes are a welcome to the doctrine of God. addition to Reformed literature in the English- As I noted in relation to the first volume of speaking world for those who are willing and able the Synopsis Purioris, this work does not include a to obtain and read them. full treatment of every relevant scholastic question in relation to each locus. The authors of the Ryan M. McGraw is a minister in the Orthodox Leiden Synopsis often included less material in Presbyterian Church and serves as an associate pro- the chapters of their work than other authors, fessor of systematic theology at Greenville Presbyte- such as Wollebius, did in shorter theological rian Theological Seminary. systems. Moreover, they omit many theological distinctions that appeared in later systems, such as Servant Reading Servant Turretin’s Institutes. Questions that other authors addressed at length with extensive proofs and arguments, the Leiden Synopsis sometimes stated in a single sentence. However, the subjects treated by its authors clarify many important theological

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Ordained Servant $ Volume 26 2017 exquisite biblicalscholarship, although hiswriting Throughout hiscareerMeredith wasknown forhis studying. on abiblicalbookthathespentdecades some ofMeredith’s mostmatureandclearthoughts foreword byMichaelS.Horton. finally saw thelightofdayjustthislastyearwitha errors, without spelling,typographical,orsyntactic happens tohavesomeexpertise.Thecommentary, the Hebrewtext,atopicinwhichJonathanKline terms, oftenpointing outdelightfulpuns from articles, andfillinginsometransliteratedHebrew cross referencing toMeredith’s otherbooksand in HebrewBible.Hedid someminor editing, manuscript afterfinishing hisPh.D.atHarvard scholar inhisown right,decided topublishthe book ofGenesis.Jonathan,anOldTestament thatMereditha commentary hadwrittenonthe 2007, Jonathandiscovered afullmanuscript of laneous itemsleftbehindafterMeredith died in boxes ofMeredith’s papers,sermons,andmiscel has performed.Whileperusingsomeremaining labor oflovethathisgrandsonJonathanG.Kline grave. Thankfullythisisthecasebecauseof M Hendrickson, 2016,xx+154pages,$19.95,paper. Kline, edited byJonathanG.Kline.Peabody, MA: Genesis: ANewCommentary by BryanM.Estelle Online Originally publishedelectronically in by Meredith G. Kline Commentary ANewGenesis: 1 http://www.opc.org/os.html?article_id=605&issue_id=122. neologisms andself-publishing tendencies during was sometimeschallengingto graspbecauseofhis The resultofthis newworkisthatwenowThe have February 2017 Testament scholar,stillspeaksfromthe eredith G.Kline,OPCminister andOld 1 , byMeredith G. Ordained Servant

- contains materialthatisverytheologicallystimucontains in thelatterthree-fifthsofbook.Thatportion marizes theargumentinafewshortpages. pages 66–70ofthenewcommentary,whichsum could quickly getuptospeedifonejustreads Consigned on abiblicaltheologyofcircumcision in example, apersonunfamiliar withtheargument the laconic, simple,andlucid summaries.For are is especially helpfulinthenewcommentary rial laborshavesupportedthatintention.What audience andJonathan’s inthiscommentary edito sought tomakehisideasveryaccessibleawide some phasesofhiscareer. Nevertheless,Meredith tional actofdivine mercyisdemonstratedthrough initiating grace rootedinelection.Theuncondi isthedoctrineofsovereign out thiscommentary There ismuch gristforthemill. Echoedthrough source fullofinsightsandfoundational principles. willbearichandhelpfulre this newcommentary book ofGenesisinaBiblestudyorSundayschool, Genesis, orforrulingelderswhoplantoteachthe For pastorswhoplantopreachorteachthrough brew Biblescholartograntussuchattunement? a grandsonwhoisalsoeminently qualified asaHe better persontohelpushearthatvoice again than the pagesofthisposthumouspublication.What enjoyable tohearMeredith’s voice againthrough (122–140). tive thesepassagesareforthecoming Messiah the readerforexoduseventandhow sugges sible (112).Orhow theJosephnarrativeprepares the massacreofShechemites wassoreprehen demonstrate thesovereignty ofGod(106).Orwhy treatment ofLaban’s householdgods(31:31–35)to ing ofIsaac.Or,forexample,Rachel’s disrespectful and Gomorrah(73).Orhiscommentsonthebind on prototypaljudgmentinthenarrativesofSodom archs functioned.Or,forexample,thecomments flashes ofinsightintohow thefaithofthesepartri atvariousseminaries. Therearemany he taught used foryearsinthebiblicaltheologycoursesthat in lating and,forthemostpart,maynotbefound Kingdom Prologue From thisworkIlearnedmuch, especially Mostly, forthisreviewer,itwasjustplain , whichisanearlierworkofMeredith’s, , Meredith’s classroomtext By Oath ------instrumental faith in the OT patriarchs as well as his treatment of adoption raises difficult theologi- NT saints as the only grounds for entitlement to cal questions at points, Garner makes his readers heaven. From the beginnings of world history and engage prayerfully with many texts of Scripture the subsequent patriarchal age there is only one while setting forth the glory of gospel adoption to true and proper merit to earn such heavenly bless- the praise of God’s grace. This book is not only ings: the active obedience of Christ. It is obvious worth reading, but also engaging enough to cause that this saint and eminent OT scholar and minis- meditation-induced insomnia. ter, M.G. Kline, stayed faithful to the end. Garner’s book is thorough in its scope. He divides his ten chapters into three sections, which Bryan M. Estelle is a minister in the Orthodox treat, in turn, the meaning of the term “adoption” Presbyterian Church and serves as associate profes- and its history, exegesis of the five New Testament sor of Old Testament at Westminster Seminary passages in which the Greek term for “adoption” California in Escondido, California. appears, and development of the doctrine of adoption in light of biblical and systematic theology. Garner models well the need for systematic theology to build upon sound exegesis that is sensitive to the flow of redemptive history. His ordering of his treatment of biblical texts and his sensitivity to all three persons in the Trinity throughout make his work exegetically clear and theologically refreshing. Garner argues that adoption is not merely one Sons in the Son gospel benefit flowing from union with Christ, but that adoption virtually subsumes and magnifies by David B. Garner simultaneously the legal aspects of redemption in justification and its transformative aspects in Originally published electronically in Ordained Servant Online February 20171 sanctification (307). Following self-consciously the example of Richard Gaffin, Garner provides a solid by Ryan M. McGraw model for the proper interdependence among exegesis, biblical theology, and systematic theology. This makes his work an admirable endeavor that Sons in the Son: The Riches and Reach of Adoption helps readers engage thoroughly with the relevant in Christ, by David B. Garner. Phillipsburg, N.J.: biblical material. P&R, 2016, 366 pages, $24.99, paper. Sons in the Son raises at least two potentially problematic issues. The first and most obvious n Ephesians 1:5, the apostle Paul described one is Garner’s controversial argument that the adoption as the predestined goal toward which I primary basis of the adoption of God’s elect is God in Christ is directing his elect. Adoption is the Christ’s adoption by the Father at his resurrec- pinnacle of gospel privileges. It is often presented tion (chapter 7). He argues that believers cannot in Scripture as the highest honor of God’s people. receive the adoption as sons unless Christ was first Despite this fact, the church has often fallen short adopted for them (194). This means that Christ is of treating adoption in the full scope of its biblical both the natural Son of God by virtue of his divine and theological connections. In Sons in the Son, Reading Servant nature and the adopted son of God in his human David Garner presents a full-orbed biblical and nature by virtue of his resurrection. While aware systematic theology of this key doctrine. While of the potential of being charged with adoptionistic Christological errors and attempting to steer clear 1 http://www.opc.org/os.html?article_id=607&issue_id=122. of them (179, 191), the author’s primary contention 105 106

Ordained Servant $ Volume 26 2017 doctrine ofadoptionwithout knowing where to formed orthodoxyaslargelystumblingthroughthe each other. alogicalorderinrelationto with Christandretain tion, adoption,andsanctificationflow from union Reformed orthodox ther oftheseoptions,however, representsaclassic they allevidenceunion withChrist(302–3). Nei logical prioritiesinrelationtoeachotheraslong no justification, adoption,andsanctificationretain with MichaelHortonetal.)oranorderinwhich union withChristandallothergospelbenefits(as of salvationinwhichjustificationistheground readers primarilywiththechoice betweenanorder in thosedocuments.Theresultisthatheleaves historical contextforthedevelopmentofadoption appealing totheWestminster without Standards ogy, Garnercites onlyCalvinandTurretin, while tion. From theclassicperiodofReformedtheol ofhistoricReformedtreatmentsadop sentation construction. ventional Christologyinvolvedinthistheological in thisreview, butreadersshouldnotetheuncon point requires moreinteractionthanispossible we areunited toChristasthenaturalSon.This seems todemandthatweareadoptedsonsbecause tion. Inlikemanner,theunity ofChrist’s person inexact parallelto,andgroundfor,ourregenera John OwenarguethatChrist’s incarnationwasan in orderforustobebornagain.Authors suchas he needstoexperiencethenewbirthinourplace need tobeadoptedonourbehalfanymorethan trary toGarner’s contention(203),Christdoesnot adopted sons,istheunity ofChrist’s person.Con Christ isthenaturalSonofGod,whilewearehis tians (Reformedorotherwise)havearguedthat redemptive characteristics(197). is thatChrist’shasno eternalSonship,whilevital, eighteenth centuries.While thisdoesnotmake cially fromthe mid-seventeenth throughtheearly in olderReformedsystemsof theology, espe treatments ofadoption into accountsubstantial place itinthetheologicalsystem. Thisfailstotake In addition tothis,GarnerrepresentsRe The secondproblematicissueisGarner’s pre However, theprimaryreasonwhymostChris ordo salutis , inwhichjustifica ------that thedoctrineofadoptionaspresentedinhis in Christiantheology. Whiletheyshouldbeaware readers thinkdeeplyaboutanoft-neglectedtopic justification. and, asmostReformedorthodoxauthorsargued, for otherredemptivebenefits,suchasregeneration this istrueforadoptionandsanctification,itnot summative eschatologicalrealities”(136).While redemption possessesinauguratedandfuturecon also seemsoffbasetoassertthat“everyaspectof post-Reformation developmentofthedoctrine.It on thissubjectwithoutadequately exploringthe Garner’s dismissal ofpost-Reformationdogmatics such treatmentsrightorwrong,itishardtojustify Theological Seminary of systematictheologyatGreenvillePresbyterian byterian Church andservesasanassociateprofessor Ryan McGraw redemption. Reformed tradition concerning theapplicationof of adoptionandreadmoredeeplyinthehistoric readers wrestletheologicallywiththedoctrine hopes thatreading all oftheauthor’s argumentsornot.Thisreviewer it demandourattention,whetherweagreewith subject matterandthecharacterofthisbookmake extensive andthoroughoneyetproduced.The his treatmentofthesubjectislikelymost work isnottheonlyoptionavailablehistorically, David Garner’s

is aministerintheOrthodox Pres Sons intheSon Sons intheSon willbothhelp willmake - - formation through the patterns or liturgies of life You Are What You Love that orient and cultivate our desires. This should be the aim of all education. Learning “isn’t just by James K. A. Smith information acquisition; it’s more like inscribing something into the very fiber of your being” (18). Originally published electronically in Ordained Servant Online March 20171 “This means that Spirit-led formation of our loves is a recalibration of the heart, a reorientation of by Gregory E. Reynolds our loves by unlearning all the tacit bearings we’ve absorbed from the other cultural practices” (22). Missing in Smith’s analysis of our misdirected loves You Are What You Love: The Spiritual Power of is the problem of total depravity and original sin. Habit, by James K. A. Smith. Grand Rapids: However, he picks up on Calvin’s image of the Brazos, 2016, xii + 210 pages, $19.99. fallen human heart as an “idol factory” (23). The thesis of this excellent book is summed up at the y few complaints about this book would end of chapter 1: “To be human is to be a liturgical never challenge its great value. At the M animal, a creature whose loves are shaped by our outset, James Smith does evince a somewhat over- worship” (23). realized eschatology when he declares, “This book Chapter 2 focuses on the secular “liturgies articulates spirituality for culture-makers” (xi). of desire.” These are often contrary to what we But its focus is on the culture of the church, with think. What we really desire is revealed in the worship at its center, as the motivating force in the habits of our daily lives (29). These loves often formation of our chief love. This is paramount. exist subconsciously, as second nature, because we In highlighting the biblical emphasis on love, underestimate the power of habit. “If you think of Smith at times comes close to eclipsing the place love-shaping practices as ‘liturgies,’ this means that of knowledge. However, given the tendency toward you could be worshiping other gods without even focusing almost exclusively on the knowledge of knowing it” (37). We can identify these by being doctrine among the Reformed, Smith’s emphasis aware of cultural practices as liturgies or rituals has a needed place. “So discipleship is more a of everyday life. Smith goes on to demonstrate matter of hungering and thirsting than of knowing how the mall is a religious site that has messages and believing. . . . To follow Jesus is to become a of the “consumer gospel” built into it—and these student of the Rabbi who teaches us how to love” messages are after our hearts (41). The analysis is (2). Smith has witty ways of making his case: “ ‘You profound. “The mall is a formative space, covertly are what you think’ is a motto that reduces hu- shaping our loves and longings” (55). man beings to brains-on-a-stick” (3). He clarifies Chapter 3 shows how historic worship is de- our concerns about knowledge when he explains, signed to reorder our disordered loves (57). Smith “A follower of Jesus will be a student of the Word, strongly advocates returning to “historic” wor- ‘one whose delight is in the Law of the Lord’ (Ps. ship and ecclesiology. “The church—the body of 1:2)” (4). The gist of his message is not that we Christ—is the place where God invites us to renew need less thinking or doctrine, but that we must our loves, reorient our desires, and retrain our reckon on the power of habit in our view of human appetites” (65). So, public worship enculturates us nature and the Christian life. “Our telos is what we in the life of our new kingdom, participating in the want . . . a vision of the ‘good life’ that we desire” Reading Servant “life of the Triune God” (66, 70). Smith’s advocacy (11). of historic patterns of discipleship is refreshing in Furthermore, love is a habit that involves a culture that is always craving novelty. In McLu- hanesque fashion he understands that cultural 1 http://www.opc.org/os.html?article_id=614&issue_id=123. forms are not neutral, but are freighted with

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Ordained Servant $ Volume 26 2017 (125). (Iwishhedid notconnectthe Lord’s Sup ritual ofmarriagecallsustoserveGodandothers home. Incontrasttothe“marriageindustry,” the the week,chapter5dealswithliturgiesof ter inworshipisonewearetoinhabitthroughout stick” (107).Becausethegospelstoryweencoun tellsastory.a picture,spinsmetaphors, .Stories worship isn’tsimplydidactic; itispoetic.Itpaints inanengagingway.mentation “Desire-shaping how theSpiritisgoing tochangeyourhabits”(99). concludes that“immersingyourselfinthisStoryis power ofelementsthehistoricliturgy, Smith gospel story(90).Afterasummaryoftheformative of ourGod,whichareembodied inChristandhis designed towinourheartsthe captures theheartsofworshipers.Thisliturgyis worship isdepictedasthestoryofgospelthat are, inthemain,considerable.So,chapter4 well worthourperseverance.Andhiswritingskills “recalibration,” thepoint Smith isdrivingat contemporary clichéslike“narrativearc”and our worldlyloves(76). the churchthroughworship,theyfailtochallenge messages ofsecularism,sothatwhentheyenter family worship(129). for itsuseseemstobemore of aninformalaidto as anecclesiasticalimposition, Smith’s suggestion including me,willobjecttothe liturgicalcalendar per withthemarriageceremony.) Whilesome, Smith’s literarysensibilitiesenterhisargu While Isometimestireofwhatseemtobe repetition. (80) crucial becausethereisnoformationwithout you’re not paradigm, repetitionisn’tinsincere,because how Godrehabituatesus.Inaformational habits, thenrepetitionlooksverydifferent: it’s ter inwhichGodisrefashioning ourdeepest toatop-down encoun worship asaninvitation insincere andinauthentic.Butwhenwesee expressive endeavor,repetitionwillseem us. .Ifwethinkofworshipasabottom-up about theformofworshipthatisforming then weneedtobeconscious andintentional If worshipisformative,notmerelyexpressive, showing , you’re submitting telos orpurposes . Thisis -

- - - Tending todivorce youngpeoplefrompublic concerned primarilytoavoid boredom(144). contemporary youthministry asmoralisticand Animals” (143–54)accuratelydepictsmuch of price ofthebook.“Youth Ministry forLiturgical chapter thesectiononyouthministry isworththe about “What ifeducationweren’tfirstandforemost Reformed people cannot affirmthevalueofthiscommunity. mutesProtestants theological differences. For thesereasons vows ofcelibacy. Theecumenical quest tounite Catholicsand 2 with service(152–53).The replace entertainment “a widerrepertoire ofChristiandisciplines;” (3) historic Christianworship;(2)inviteyouthinto (1) enfoldyouthincongregationscommitted to with threesuggestionsforformativeyouthministry: gies atourdisposal. Smith concludesthissection reference totherichtreasureofReformationlitur Here Smith’s bookwouldhavebeenimprovedby edly different fromthedisenchanted world(151). is intendedtoofferawearyworldsomethingmark emphasized relevanceandcomfort,whileworship ofstrangenessinliturgy.tance Churchgrowth has (150). Hemakesasuperbpoint abouttheimpor liberation fromritualbutratherliberatingrituals” Whatyoungpeople“reallycraveisnot taken. monastic group, of theTaizé community, aFrench ecumenical into thechurchthroughyouthministry (146). is purportedreasonforimportingsecularliturgies when theycametothemeeting(145).Relevance mation,” leavingyoungpeoplenodifferent than portion ofmeetingstothe“dispensation ofinfor on exciting, emotiveexpressionlimits themessage their to their imitation own generation.Focusing worship, youthministry limits theexemplarsof Taizé worshiphasnopreachingandtheTaizé brotherstake Chapter 6focusesoneducation,asking, living Spirit.(130) charged withthepresenceandpower ofthe is notaflattened“nature”butrathercreation lives, reminding usthattheworldweinhabit Christian worship“enchants”oureveryday We power might of saythatthesacramental While Iwasnotimpressedwiththeexample know butaboutwhatwe 2 Smith’s point aboutthem iswell love ?” Inthis - - - - remainder of the chapter discusses “Schooling Christians to read God’s Word with greater care, the Imagination.” Here, Smith suggests rituals for sensitivity, and depth. How Bible Stories Work higher education that seem odd. is the first of six volumes by Professor Ryken, The concluding chapter is a weak ending to published by Weaver Books, designed “to equip an otherwise superb book. Smith’s work is sugges- Christians to understand and teach the Bible ef- tive, creative, interesting, and convincing. Officers fectively by giving them reliable tools for handling should read this book and glean the best from its the biblical text” (7). We could scarcely ask for, or compelling theme. even imagine, a better guide. Every pastor and ruling elder faces the chal- Gregory E. Reynolds serves as the pastor of Amo- lenge of teaching Christians that proverbs are not skeag Presbyterian Church (OPC) in Manchester, unconditional promises from God and that figura- New Hampshire, and is the editor of Ordained tive language should not be understood woodenly. Servant. In these obvious ways, we are already modeling and teaching aspects of hermeneutics. Neverthe- less, I suspect that few pastors have ever systemati- cally taught their congregations how stories work, even though the majority of God’s Word comes to us in the form of historical narrative. This book provides a clear and helpful framework for rectify- ing this oversight. The basic premise of this book is that understanding how stories work precedes grasping what How Bible Stories Work the stories are trying to teach. To put the matter positively, the better we become at interpreting the by Leland Ryken Bible as literature, the more fully and accurately we will grasp the Bible’s theology. The opening Originally published electronically in Ordained Servant Online March 20171 chapter explains how “the subject of literature (whatever the genre) is universal human experi- by David A. Booth ence, concretely embodied” (17). Unless readers fully grasp this principle, they will have great difficulty relating literature, including biblical lit- How Bible Stories Work: A Guided Study of Bibli- erature, to life (25). Regretfully, Ryken sometimes cal Narrative, by Leland Ryken. Wooster, OH: pushes this principle in unhelpful ways. For exam- Weaver, 2015, 129 pages, $9.99, paper. ple, he describes God’s judgment on the Tower of Babel by saying: “This story tells us about a failed large part of becoming educated is learning experiment in living on a grand scale” (22). Now, to read well. For the Christian, far more is at A it might be easier to relate to a story “about a failed stake than merely cultivating erudition. Rightly experiment in living on a grand scale” than to one knowing God through his Word is dependent upon about God judging all the people on earth who our skill as listeners and as readers. Wouldn’t it be were united in rebellion against him, but the story great if there were a series of reliable and acces- of the Tower of Babel is about wickedness and sible guides designed to teach lay people how to Reading Servant judgment rather than a failed experiment. What read God’s Word better? Now there is. For nearly makes literature engaging is the combination of half a century Leland Ryken has been teaching “universal human experience” and the particular, even sometimes the unique, ways in which those 1 http://www.opc.org/os.html?article_id=612&issue_id=123. experiences are “concretely embodied.” 109 110

Ordained Servant $ Volume 26 2017 a pastororelderwhowantsto leadaneight- toten- logical significance innarrativetexts. genre,” andafinalchapteronhow wefindtheo Ryken calls“aneglectedandfruitfulnarrative closes withachapteron“HeroStories,” which a longlistoftechnical rulestoapply. Thebook how stories work ratherthanproviding readerswith it guidesindividuals intothinkingclearlyabout one ofthemosthelpfulfeaturesthisbookisthat stories” (79).Whilethesewarnings areimportant, pitfalls foundin“publishedmaterialonBible he helpfullywarnsagainstsomeofthecommon ture andunity isnotasgooditshouldbe”(78); onthesubjectsofplotstruc and commentaries Ryken notesthat“thetrackrecordofstudyBibles on “plotstructureandunity” and“plotdevices.” of thebookisroundedoutwithinsightfulchapters overwhelming thereaderwithminutia. Theheart by providing tobeclearwithout sufficient detail Ryken strikesahelpfulbalancetoward thisgoal how toanalyzetheseliteraryfeatures. to betaught fore wecaneasilyforgetthatmostlaypeopleneed setting andcharacterizationinstories,there largely willhaveinternalizedhow theyassessthe Trained pastors,andotherexperiencedreaders, which exploresetting,characterization,andplot. few suchlapses. own experiences.Thankfully, thisbookcontains we don’tattempttoflattenthemfitwithinour such distinct encountersteachusthemostwhen rather thanacollectionofmoralisticfairytales, is arevelationofGod’s characterandsavingwork, with himattheburning bush.ButsincetheBible reader tobejustlikeMoseswhentheLordmeets itwouldbeessentialforthe moralistic fairytales, of biblicalhistory. IftheBiblewereacollectionof fication ofthereader’s experienceswiththeevents errors inevangelicalBiblestudyistheover-identi work wellina discussion-based adultBiblestudy be coveredinasingleclass. This bookwouldalso illustration, andbrevityto right balanceofdetail, of theeight chapters inthisbookiscraftedwiththe week studyonhow toreadbiblical narrative.Each This thinvolumeisanexcellentresourcefor The heartofthebookisfoundinsixchapters In myjudgment,oneofthemostcommon - - - - it totheir lives. better thepricelesstreasureofhisWord andapply people usethetoolsofliteraryanalysistograsp undoubtedly true,andthisbookwillhelpGod’s ordinary methodsofliteraryanalysis”(8).Thatis its extraordinary qualities ifweapproachitwith Ryken writes:“TheBiblecanbetrustedtoreveal biblical storiesaretoberead.Intheseriespreface the Biblebothexplainandlimit thewaysinwhich also bydemonstratinghow thedidactic portionsof narrative differs frommodernEnglishstoriesand to augmentthisbookbyexplaining how Hebrew on hisorherown priortoclass.Pastors willwant where eachparticipant readsthroughthebook 1 http://www.opc.org/os.html?article_id=611&issue_id=123. Too answerallthe often,academic commentaries R 595 pages,$40.00,paper. Greidanus. GrandRapids:Eerdmans,2016,xx+ pository SermonsintheChristianYear Preaching Christ fromPsalms:Foundations forEx by IainDuguid Online Originally publishedelectronically in by Sidney Greidanus Psalms Preaching Christfrom rian Church inNorthAndover,Massachusetts. ister servingaspastorofMerrimack Valley Presbyte David A.Booth at preachersareanalltoorare commodity. esources inbiblicalexegesis aimed specifically March 2017 isanOrthodox Presbyterianmin 1 Ordained Servant , bySidney - - - questions that no preacher is asking and no congre- the pathway lies through an analogy between the gation needs to hear, while so-called homiletical psalmist and the congregation, or between Israel resources are often academically flimsy and theo- and the congregation. At other times, the psalm logically lightweight. It is therefore always wel- seeks to address a need that we too share (43–44). come to see another book from the pen of Sidney Ultimately, the goal is always to preach Christ, and Greidanus, the author of a well-regarded textbook Greidanus believes that the seven methods he has on preaching Christ from the Old Testament.2 outlined in his earlier works apply equally well Alongside his homiletic textbooks, Greidanus now here in the Psalter. has given us volumes on Genesis, Ecclesiastes, This introductory material provides a fair Daniel, and the Psalms, allowing us to watch over survey of academic scholarship: its brevity means his shoulder as he crafts Christ-exalting sermons that it serves as a good refresher for those familiar from a variety of Old Testament genres. with these topics, though beginners might wish for The book is comprised of a forty-five-page a bit more detail. One or two suggestions will raise introductory chapter, “Issues in Preaching Christ eyebrows in more conservative Reformed circles, from the Psalms,” followed by detailed analysis of such as the idea that the reading of Scripture might twenty-two specific psalms. Because Greidanus be “supported by mime or drama” (44). More has chosen to follow the sequence of the Revised seriously, Greidanus argues that modern preachers Common Lectionary, these psalms are not in the cannot adopt the apostolic hermeneutic, suggest- scriptural order—Psalm 1 is chapter 2 in the book, ing that it must be replaced by “a responsible, while Psalm 2 is chapter 10. The book concludes modern hermeneutic method” (8). Greidanus is with six appendices, giving brief summaries of the far from alone in this assessment of the NT use of author’s method of expository preaching, sample the OT, but Dennis Johnson, Gregory Beale, and sermons by the author and his students, and sug- D. A. Carson have provided a substantive response, gestions for sermon series on the Psalms. defending the apostles from the charge of irrespon- In the introductory material, Greidanus sible exegesis.3 Certainly we want to avoid arbitrary defends preaching from the Psalms (as opposed to eisegesis in our expositions, but I believe that is simply praying or singing the Psalms), and discuss- very far from what the New Testament writers were es the different genres of the psalms, along with doing. various devices and features of Hebrew poetry. I was also surprised to find no substantive He briefly explores the role of the literary context help in this book for preaching the imprecatory within the psalter, noting the greater attention paid portions of the Psalms—surely one of the most recently in academic scholarship to the editorial significant issues for anyone in preaching from the placement of each psalm (unfortunately, he fin- Psalms. There is a very brief mention of Psalm 137 ished his work before the appearance of O. Palmer under the preaching method of “Contrast,” which Robertson’s recent book, The Flow of the Psalms: treats this psalm as embodying the exact opposite Discovering Their Structure and Theology [2015], of Christ’s teaching (interestingly, Greidanus’s which is an excellent full-scale treatment of the discussion of this same psalm is lengthier and subject). He rightly discourages attempts to recon- more circumspect in his earlier Preaching Christ struct the supposed historical background from from the Old Testament4), but none of the psalms which the psalm comes, which is in many cases elusive. He also provides a few general comments 3 G. K. Beale and D. A. Carson, Commentary on the New Testa- Reading Servant about moving from psalm to application: often ment Use of the Old Testament (Grand Rapids: Baker, 2007); G. K. Beale, Handbook on the New Testament Use of the Old Testa- ment: Exegesis and Interpretation (Grand Rapids: Baker, 2012); 2 Sidney Greidanus, Preaching Christ from the Old Testament: A Dennis Johnson, Him We Proclaim: Preaching Christ from All the Contemporary Hermeneutical Method (Grand Rapids: Eerdmans, Scriptures (Phillipsburg, NJ: P&R, 2007). 1999). 4 Greidanus, Preaching Christ from the Old Testament, 275. 111 112

Ordained Servant $ Volume 26 2017 Seminary, sor ofOldTestament atWestminster Theological formed PresbyterianChurch andservesas Iain Duguid were afterall“writtenabouthim”(Luke24:44). equipped topreachChristfromthepsalms,which not significantly moremotivated,inspired,and of thePsalms Singing Savior” alongside Edmund Clowney’s classicarticle“The sharpen yourinsightintothetext.Readthisbook thinking throughyourdisagreement withhimwill application orhow hegetstoChrist,theprocessof and research.Evenwhenyoudisagree withhis reader, distilled fromGreidanus’s widereading is awealthofmaterialherethatwillrepayevery to own, liesinitsindividual expositions.There that makesthisbookworthwhileforeverypreacher under theheading ofcontrast. gests thattheycannotsimplybewipedaway neatly especially inthebookofRevelation,whichsug of whichfindanechointheNew Testament, help forthemorechallengingpassages—many tion ofthatverseonpage499,heprovideslittle Psalm 104:35a(409),andproviding abriefexposi although critiquing theLectionaryforomitting as theimprecatorypsalms”(xiii).Unfortunately, help preacherswithespecially difficult psalmssuch writes inhispreface,“Myfirstinclinationwasto selected asexamplesareimprecatorypsalms.He July-August 1979,40.Alsoavailable onanumber ofinternetsites. 5 Edmund Clowney, “The SingingSavior,” The meat of the book, the substantive work The meatofthebook,substantive Glenside, Pennsylvania. , anditwillbeastonishing ifyouare

is aministerintheAssociateRe 5 andRobertson’s bookonthe Moody Monthly profes - Flow - - , - ormation Heritage, 2015,cx+482pages,$30.00. ormation Heritage, andGrandRapids:Ref Bownd. Dallas:Naphtali, tion withIntroductionandAnalysis The True DoctrineoftheSabbath—ACriticalEdi by D.ScottMeadows Online Originally publishedelectronically in by Nicholas Bownd Sabbath the The True Doctrine of 1 http://www.opc.org/os.html?article_id=621&issue_id=124. introduction andanalysis.The ing asubstantial of 1606was: sources referenced).Theextended,descriptivetitle modern editing translationofallLatin standards, significant enhancementsformodernreaders(e.g., answers acontemporarycritic.Addedaremany thesecondeditionreprint contains (1606),which 1594). Thefirstedition appearedin1595;this Bound, d.1613),DoctorofDivinity (Cambridge, than thisonebyNicholasBownd (orBownde, or in theWestminster ConfessionofFaith (21.7–8), doctrineoftheSabbath,assummarized Puritan fortification, andrecommendationofthetypical O The bookbeginswithnewmaterial, includ mon. laws ofallsorts,bothcivil, canonandcom ecclesiastical writers,fathersandcouncils, and both ofholyscripture,andalsooldnew laid forthandsoundlyprovedbytestimonies the law; andinthetimeofgospel:plainly of thechurchGod,bothbefore,andunder Doctrine oftheSabbathheldandpracticed bath, OldandNewTestament]: or,TheTrue Sabbathum Veteris EtNoviTestimenti [Sab declaration, explanation,demonstration, ne couldnothopetofindamorevenerable April 2017 1 Ordained Servant , byNicholas - - - - - introduction describes the historical setting and precept. Precision in keeping God’s command- presents a brief biography of the author, includ- ments is strongly urged. Public worship must have ing his controversy with a certain Thomas Rogers, preaching as its main feature, without omitting the which arose from the book’s first edition. The public reading of Scripture, weekly observance of analysis section makes a balanced assessment of the Lord’s Supper, baptism whenever warranted, Bownd’s work. The original material follows, start- prayers, and collections for the poor. Acceptable ing with “Prefatory Epistles, 1595–1606.” Bownd’s worship necessarily involves spiritual knowledge treatise is divided into two major parts, roughly and deep reverence behind outward conformity to equating to the Sabbath’s basis and its practice. God’s revealed will. A section making the case for Bownd uses the Fourth Commandment in Exodus “whole day” Sabbath keeping precedes the advo- 20:8–11(KJV) as his overarching text and organiz- cacy and elements of private worship: preparation, ing principle: “Remember the sabbath day to keep meditation on Scripture and God’s works, holy it holy” (basis); “Six days shalt thou labor and do conference, and psalm singing. Lastly, “works of all thy work. But the seventh day is the sabbath mercy” are urged, not as an exception to the Sab- of the Lord thy God: in it thou shalt not do any bath, but as a requirement, and superiors (heads work,” etc. (practice). of families and princes) are exhorted to promote Book One, “The Ancient Institution and Sabbath sanctification in the lives of their subjects. Continuance of the Sabbath,” addresses perhaps This book’s strengths include its reverence the most technically difficult aspects of the subject, for God and his Word, its comprehensiveness, its such as the nature of the Fourth Commandment appeal to previous teachers of orthodoxy (some in particular and the complex case for its continu- ancient), and its exemplary exegesis joined with ance. Five formidable objections to Christians theological reasoning. Bownd illustrates powerfully keeping the Sabbath are answered admirably; the usefulness of that happy combination of rare some of these are still in circulation today, being intellectual gifts and academic preparation with offered by Dispensationalists and adherents of so- a heart devoted to God and his glory. The author called New Covenant Theology. Bownd insists that abounds in powers of ethical analysis within an at- each seventh day is moral law, while the specific mosphere of deep spirituality. I found myself richly day of the week to be set apart is positive law, being fed and gently convicted again and again. This changed from the last day of the week for the Jews sentence provoked my yearning toward further to the first day of the week for Christians, in honor reformation: of Christ’s resurrection upon this day. He argues If we do measure out the obedience of all that the day’s name has also been changed to “the men, we shall easily see how short they are Lord’s Day.” Many good reasons remain for resting of that perfect righteousness, which is here from our ordinary work on this day—particularly required; and that many shall be even then so that we might without hindrance give ourselves found breakers of this commandment, when to the worship of God in public and in private. they did most presume of the keeping of it, Keeping the Lord’s Day is a commandment for ev- and were puffed up with a spiritual pride for it. eryone, not just believers. Christians are as strictly (279–80) bound by this law as were Jews, and yet the specific requirements for keeping the Lord’s Day are not as As with any book of mere human composi- complex and burdensome. Book One concludes tion, there are weaknesses and flaws, but in my Servant Reading Servant with a case against recreations that interfere with view they are slight blemishes in comparison with Sabbath sanctification. the overall treasure. Bownd relates a bizarre story, Book Two, “The Sanctification of the Sab- probably superstitious or exaggerated, of a baby bath,” gives specific and practical direction for born with the face of a dog as divine punishment both corporate and private obedience to the for a nobleman who loved his hunting dogs too

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Ordained Servant $ Volume 26 2017 (Reformed), inExeter,NewHampshire. serving asthepastorofCalvary BaptistChurch D. ScottMeadows forthesoul. profitable reading olderworks,andazealtogleanallthatis Bownd’s bookmust haveanopenmind, facility in tive progress.Thosemostlikelytobenefitfrom a signandmeansofevangelicalredemp the bestspiritualuseofourLord’s Daysisboth in thechurch,ourfamilies, andinsociety. Making toward recoveringgreaterfaithfulnessinworship— pressed accessiblyforthisgeneration,wouldgofar not. are indebtedtoBownd, whethertheyrealizeitor Lord’s DayintheReformedtradition eversince Sabbath doctrine.Itseemsthatalladvocatesofthe of nothingcomparabletothistroveChristian some ideasfrompreviousgenerations,Iknow Reformed pastor’s library. EvenifBownd borrowed Sabbath theology, thisvolumeoughttobeinevery and Puritan timing inthehistoryofProtestant sonable criticism. forrea This isoneexampleofthefewinstances much andchosehuntingoverchurchattendance. A gooddoseofBownd withGod’s blessing,ex Given itsmassivetreatmentandstrategic Ad fontes!

is aReformedBaptistminister - - - McKnight. Downers Grove,IL:IVP, 2016,176 C. Christopher Smith, withforewordbyScot Our Churches andNeighborhoodsFlourish Reading fortheCommonGood:HowBooksHelp by T. DavidGordon Online Originally publishedelectronically in by C.Christopher Smith Common Good forthe Reading Cognitive Implications ofWritingandReading (1982); DavidROlson, Walter Ong, (1962); MalcolmMuggeridge, han, ing andWritingintheWestern World the Postmodern World Hunt, and LiteracyfromAntiquity tothePresent A. Havelock, Jack Goody, tory ofMassCommunication:SixInformationRevolutions Ellul, to OurBrains (1994); NicholasCarr, Gutenberg Elegies:The Fate ofReadinginanElectronicAge Revolution: AHistoryofPrintCulture ence oftheReadingBrain, 2004); MaryanneWolf, Reading atRisk:ASurveyofLiteraryinAmerica Rudolf Flesch, (2 vols.ed.,1979);HaroldBloom, nications andCulturalTransformations inEarlyModernEurope Eisenstein, Pleasures ofReadinginanIdeologicalAge 2 1 http://www.opc.org/os.html?article_id=623&issue_id=124. the categoryofculturalanalysis,andasmall ebb andflow). reading easily devoteseveralmonthsofreading timeto cultural observersforsometimenow. Onecould R pages, $16.00,paper. My recommendationswouldincludeRobertAlter, The Gutenberg Galaxy:The MakingofTypographic Man decline—has itselfoccupiedtheattentionof eading intheWest—both itsgrowth andits The HumiliationoftheWord The Vanishing Word: The Veneration ofVisual Imageryin April 2017 about The PrintingPressasanAgentofChange:Commu

The DomesticationoftheSavage Mind Orality andLiteracy:The Technologizing oftheWord The MuseLearnstoWrite:Reflectionson Orality (2010);DavidDenby, Why Johnny Can’t Read reading (anditshistoryofcultural 2 1 Muchofthatliteraturefallsinto (2003);MartynLyons, The Shallows:What theInternetIsDoing Proust andtheSquid: The StoryandSci The World onPaper: The Conceptualand (2007);RichardAbel, Christ andtheMedia How toReadandWhy (1985);IrvingE.Fang, Great Books (2010);MarshallMcLu (2012);SvenBirkerts, (1955);DanaGioia etal., Ordained Servant (1986);Hunt,Arthur (1990);Elizabeth

A HistoryofRead

(1996). (1996);Jacques The Gutenberg (1977); Eric (1977); The , by (NEA, (2000);

(1997); A His ,

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- portion of it is somewhat self-consciously Chris- the influence of individualism” (56). It stimulates tian: some medieval monasteries devoted them- us to informed action in the world and in our com- selves to copying manuscripts of Holy Scripture; munities, rather than cultivating passivity and idle Protestants are “people of the book” (to the point speculation: “Without learning, our action tends to that Westminster Larger Catechism 156 says, “Al- be reaction and often is superficial” (16). though all are not to be permitted to read the Word One of Smith’s interesting observations publicly to the congregation, yet all sorts of people regards the importance of reading in community. are bound to read it apart by themselves, and with He insists that much of the value of reading is their families”); and the Sunday School movement determined by the conversations we have with in America was largely a literacy movement. others about what we and they are reading, often What has not been done—at least not with together, and his discussion of monastic communi- the thoroughness and theological acumen that C. ties centered around conversations about holy texts Christopher Smith has shown here—is to promote is as challenging as it is encouraging. He certainly reading for thoroughly Christian purposes—as a agrees with the common cultural observation of practice conducive to love of God, his creation, the value of reading for self-understanding. But, our neighbors, and fellow believers. According going beyond what is ordinarily affirmed, he insists to Smith, “Reading carefully and attentively is an that reading should inform our self-understanding essential part of a journey into knowledge that is as members of both the general human commu- rooted in love. . . . Reading, as explained in this nity and our particular communities: book, is essential to the health and flourishing of Our quest for identity cannot evade the ques- our churches” (19, 65). Smith is an avid reader, a tions: Where are we? What does it mean to published essayist and book author, and contrib- exist within the human culture, the flora and uting editor of The Englewood Review of Books; fauna, the landscape, the topography, the and he has discovered that reading all sorts of climate of this place? When are we? What are literature—fiction, history, science, poetry, etc.— the spirits and the powers that define our age? contributes profoundly to the exercise of dominion How have we arrived at this particular stage of over God’s order, the journey of faithful disciple- our history? (62) ship, and the pursuit of the church’s mission. Smith makes a compelling (and stimulating) case The latter chapters (and sprinkled through- for this basic thesis in chapters devoted to “Slow out) contain interesting and attainable proposals Reading in Accelerating Times,” “Shaping the for ways of naturally encouraging and increasing Social Imagination,” “Reading and Our Congrega- the role of reading (and conversing about read- tional Identity,” “Discerning Our Call,” “Reading ing) in Christian church-life. I could not do such with Our Neighbors,” “Deepening our Roots in proposals justice in a review of this length. Not Our Neighborhoods,” “Hope for Our Intercon- surprisingly, in a book written by the editor of a nected Creation,” “Toward Faithful Engagement book review, the volume is filled with interesting in Economics and Politics,” and “Becoming a suggestions for further reading throughout. Many Reading Congregation.” readers will join this reviewer in making a good In the process of contending for the many number of additions to the “to-read” list as a result significant contributions reading makes, Smith of reading this one. also plausibly argues that reading has benefits in Many of the apologies I have read through the Servant Reading Servant precisely those areas where its opponents have years for the value of reading appear to have been often attacked it. It contributes to our social bonds, written/preached to the choir, and, as a member to our empathy with, and sympathy towards, others of that choir, I have enjoyed them immensely. as the solution to our narcissism and not its cause: Smith’s apology is different; he patiently and “Reading in communion is one way to counteract compellingly presents the case—in distinctively

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Ordained Servant $ Volume 26 2017 2016, xxxviii+408pages,$50.00. Carmichael. GrandRapids:Reformation Heritage, God The DoctrineoftheCovenantandTestament of by DavidR.Holmlund Online Originally publishedelectronically in by Johannes Cocceius Testament ofGod and Covenant The Doctrine ofthe Pennsylvania. gion andGreekatGroveCityCollege,City, Church inAmericaandservesasprofessorofReli T. DavidGordon Robert Frost, “You cometoo.” to discuss thisvolumewithme.Inthewordsof ofchurchmembersandofficers representation if, severalyearsfromnow, Iencounteredanice address thatmatteralready. Iwouldbedelighted this interestingvolume,butIammakingplansto partners atthispoint withwhomImight discuss says. MyonlylamentisthatIhavenoconversation churches andneighborhoods flourish,” asthetitle “for thecommongood,” andinorderto“helpour Christian terms—thatreading shouldbedone 1 http://www.opc.org/os.html?article_id=629&issue_id=125. of theclassicsReformedcovenant theology— L , byJohannesCocceius. Translated byCasey ast year Reformation Heritage Bookspub ast yearReformationHeritage lished abrand-newEnglishtranslation ofone May 2017 1

is aministerinthePresbyterian

Ordained Servant -

- volved inproducing thisfinevolumedeservetobe theology inthepastgeneration.Allofthose and oneofthefinestscholarspost-Reformation van Asselt,theworld’s leading expertonCocceius short biographicalsketcharesuppliedbyWillemJ. English renderings.Thebook’s introductionanda forbiblicalexpositionalongwith Hebrew citations Greekand in English,whilealsomaintaining lished in1648)intoaformwhichisquite useful doctrinae defoedereettestamentoDei ceius’s workfromtheoriginalLatintext Theology series.CaseyCarmichael translatedCoc as thethirdvolumeintheir ClassicReformed and Testament ofGod Johannes Cocceius’s ceius’s theologicalmethods undermined of thatcentury’s theology—believedCoc puritan Utrecht, who—assomething ofaDutchexpression the seventeenthcenturywas GisbertusVoetius of His greatrivalintheDutch Reformed Churchof sionally orthodoxinthepost-Reformation period. (covenant) theology among those who were confes troversial assertionsofthenascentfieldfederal his nameisalsosynonymouswithsometimescon throughout hislife. However, particularlytoday, and remainedingoodstandingthechurch Cocceius subscribedtotheThreeForms ofUnity formulation. from philologytobiblicalexpositionsystematic cal exegetewhosevoluminous writingsstretched abibli languages, Cocceius wasfundamentally in theera.WithamasteryofHebrewandSemitic world classscholarshipandinternationalinfluence first in Franeker andlateratLeiden—centers of Bremen, hestudiedintheNetherlands andtaught rationalism. AnativeofthenorthGermancity of period betweentheReformationandriseof theologyinthe systematized orthodoxProtestant est oftheseventeenth-centuryScholasticswho post-Reformation period—isoneofthegreat recognition belongingtoothertheologiansofthe theology. English readerinterestedinthehistoryofcovenant highly commendedforwhatisnow availabletothe As amemberoftheDutchReformedChurch, Cocceius—while lackingsomeofthename The DoctrineoftheCovenant —a fitting selection to stand —a fittingselectiontostand (first pub Summa

------important aspects of Christian doctrine and the book’s chapter divisions). In the first abroga- ethics. Their clashes over justification and Sab- tion, which precedes the inauguration of the cov- bath requirements in the new covenant were not enant of grace, the possibility of receiving eternal unlike similar controversies across the English life and blessedness through obedience is removed Channel, although it is possible to argue that the through the event of Adam’s sin in the Garden of clearer theological argument happened in the Eden. By the second abrogation, the consequence Dutch context. With Roman Catholicism officially of condemnation for sin is overturned through removed from the Dutch Reformed Church by the first proclamation of the Gospel and the gift the start of the seventeenth century, this era now of faith for believers. In the third abrogation—by affectionately known as the gouden eeuw (golden far the most controversial both in the seventeenth age) in the Netherlands had its greatest theological century and today—the terror and bondage of sin controversy in the clashes between the Voetians under the law is removed with the arrival of the and the Cocceians throughout the latter half of the new covenant following the finished work of the century. Savior. Through the fourth abrogation, sin’s cor- The structure of The Doctrine of the Covenant ruption expires at the death of the believer in Jesus and Testament of God is not vastly different from Christ. Fifth, and finally, the general resurrection other more recent books of covenant theology is understood as an abrogation of all that remains which are more widely known today. He defines from the covenant of works so that the course of re- what a covenant is; he argues for the covenant of demptive history is entirely framed by the passing works with Adam; then he gives a full elaboration away of the covenant of works through participa- of the covenant of grace, which shows continuity tion in the benefits of life in Christ until believers and discontinuity over the whole course of re- share only in the covenant of grace forever. demptive history. And yet, as a book, it is decidedly The thoughtful reader is forced to wonder different in its flavor and content than Geerhardus what bearing Cocceius’s formulation ought to Vos, O. Palmer Robertson, Edmund Clowney, have upon our covenant theology today. Cocceius Michael Horton, and the rest. offers considerably greater detail than one would One difference is that Cocceius gives frequent find in either the Westminster Standards (WCF reminders of his seventeenth-century context. He chapter 7 and various catechism answers) or the spends considerable time interacting with theologi- Three Forms of Unity. Moreover, apart from a few cal opponents like Robert Bellarmine (a Roman obscure books in the Dutch Reformed context, the Catholic controversialist) or Hugo Grotius (an Cocceian approach is quite different from what is Arminian sympathizer and perennial critic of the taught in the Reformed community today on the Reformed orthodox) even though Cocceius clearly topic of covenant theology in which the covenant stands in the mainstream of the Reformed tradi- of works is generally contrasted with the covenant tion. This reminds us that polemics was a large of grace—not phased out with the gradual arrival part of systematic theology in the post-Reformation of the benefits of Christ, as in Cocceius. This era, as any reader of other post-Reformation texts book raises anew that old question about just how has already discovered. important historical theology is for systematic The other difference is crucial to understand- theology. ing the importance of the book. Beyond simply The appearance of this work in English is a contrasting the covenant of works with the cov- timely reminder that good historical theology helps Servant Reading Servant enant of grace established through the second us to appropriate the best of biblical interpreta- Adam, Cocceius argues that the covenant of grace tion as we arrive at the best systematic formulation unfolds as the series of five “abrogations” of the possible. This is where Cocceius is so useful. For covenant of works throughout redemptive history example, in the third abrogation with the new (nicely summarized on pages 58–59, as well as in covenant, he has some very good passages about

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Ordained Servant $ Volume 26 2017 Missionary forthePresbytery ofPhiladelphia. Presbyterian Church servingasRegionalHome David R.Holmlund bodies oflikefaithandpractice. in theOPCandothersimilarly confessional required reading forReformedcovenanttheology fore recommendadding Cocceius tothebodyof of covenanttheologyasaunited church. Ithere possibilities forconsensusinholding totheriches the faultlinesofhistoricdebates,anddiscern the articulate ourReformedheritage, to understand we dothisasachurch,thebetterwillbeable the Reformedexegeticaltradition. Yet, themore doctrinae in everynewgenerationofthechurch. Cocceians andVoetians continuing tobattleitout restrained, weendupwithvariousexpressionsof redemptive history. Becausetheconfessionsareso topic ofthediscontinuities whichemergeover arerathersparingonthe our secondarystandards three andahalfcenturiesafterCocceius because covenant theologyremainroughlythesamesome Indeed, someofthesamefaultlinesReformed works, itcanbecomecontroversialveryquickly. justification orfiner points tothecovenantof tions ofSabbathpracticeordiscontinuities in covenant (226). measure ofgracewhichisnow known inthenew the contextofChrist’s fulfillmentandthegreater opposed totheSabbathofoldcovenant,in tion ofthedoctrineChristianSabbath,as 26:28 (227–30).Heevenoffersashortexamina covenant, contrastingRomans3:25andMatthew (full remission) ofsinswiththearrivalnew over) ofsinsintheoldcovenantand argues foracontrastbetweenthe people inthenewcovenant(243–45).Healso the roleoflaw writtenontheheartsofGod’s Knowing Cocceius’s monumental probingintoques When atheologianstarts ispartofthehardworkunderstanding isaministerintheOrthodox paresis Summa (passing aphesis - - -

by StephenJ.Tracey Online Originally publishedelectronically in Dustin W. Benge edited byJoel Beeke and R. Lawson in Honor ofStephen J. Pulpit Aflame: Essays 1 http://www.opc.org/os.html?article_id=635&issue_id=126. nor eventhehonoritpaysto Mr. Lawson (though the truebeautyofbooklies notinthebinding, paper edition wouldnotreflect much honor. But in honorofsomeone:acheaplyproducedrecycled may reflectthefactthatitisacollectionofessays with anexcellentbinding. Ofcourse,thebinding edition isbeautifullyproducedonquality paper caused byhim. bringing tomind ourgriefforhimandthe grief clusion ofachapterbythelateIainD.Campbell, ing. Thesereflectionsarecloudedonlybythein tolistentheir reflectionsonpreach is profitable and inseekingtoimprovethegiftofpreachingit contributors to on aSaturdayevening orMondaymorning. The gifted”—usually withregardtomyself,andusually find myselfchewingonthephrase“sufficiently duly approvedandcalledtothatoffice.” Ioften only bysuchasaresufficiently gifted,andalso It answers,“TheWord ofGodistobepreached O 188 pages,$25.00,hardcoverandePub. Books,2016, Grand Rapids:ReformationHeritage son Pulpit Aflame:EssaysinHonorofStephenJ.Law , edited byJoelR.BeekeandDustinW. Benge, This isabeautifullittlebook.Thehardcover whom istheWord ofGodtobepreached?” ur LargerCatechismasksinQ.158, June-July 2017 Pulpit Aflame 1 aregiftedpreachers, Ordained Servant “ By - - - I am sure that is deserved), but instead lies in the Geoffrey Thomas, having preached from the honor it gives to the place of preaching in the life same pulpit for over fifty years, begins “Building of the Christian and the church. the Sermon” with a reminder that our task is to Following a foreword by Ian Hamilton, build up the people of God, “in fact, to make every Dustin W. Benge outlines the ministry of Steven effort to excel in gifts that build up the church J. Lawson. The remainder of the book is divided (1 Cor. 14:12)” (159). He draws a vivid picture into four parts, dealing with the mandate, mean- of preaching as the way to bring people into the ing, motivation, and method of preaching. Part building. Starting with the path that leads to the 1, “The Mandate of Preaching,” presents es- house of God (the preacher), he takes us to the says by John MacArthur, R. C. Sproul, and Joel door (the text), the hallway (the introduction to the Beeke. Part 2, “The Meaning of Preaching,” sermon), the living room (the place where people contains essays by R. Albert Mohler Jr., Derek are dealt with personally), and finally to the dining W. H. Thomas, and Sinclair B. Ferguson. Part 3, room (“where together affectionately we eat”). It is “The Motivation of Preaching,” includes essays a beautifully written chapter, with the insights of by Robert Godfrey, John J. Murray, and Michael a gifted and faithful preacher. Most moving is his A. G. Haykin. Concluding the volume, Part 4, brief description of the last occasion Dr. Martyn “The Method of Preaching,” has essays by Iain Lloyd-Jones preached in Wales. Thomas writes, “It D. Campbell, Geoffrey Thomas, and Conrad was all over too soon, an hour disappearing like a Mbewe. watch in the night. And then we sang with all our Sinclair Ferguson’s reflections on “Preaching hearts a great Welsh hymn tune” (167). I wish I as Worship” provide the marrow of the whole mat- had been there. God was there. Such is the power ter. “Through the ministry of the Spirit, preaching of the preached Word. is worship and also evokes worship” (89). Expand- Conrad Mbewe reflects on “Delivering the ing on this, he reflects on two points: first, Christ’s Sermon” by asking the question, “What is it about role in preaching and worship, and second, the the delivery of the sermon that makes it so power- implications of this for the preacher and his ful and puts it in a class of its own when compared preaching. The implications are telling. “No one to all other forms of live audio communication?” sits ‘under’ my preaching more than I do if I am (173). The answer, of course, is the Holy Spirit. the preacher” (98). Furthermore, “Worship is the Yet the Holy Spirit chooses to work through the expression of the whole person, and thus, to a great preacher: our emotions, voice, gestures, and eye extent, involves the affections” (99). This reveals contact. Delivery is important: there must be something of the power of his own preaching, and earnestness, and the responsible use of our body his improvement of his gifts. in the service of the King. God can work freely R. Albert Mohler Jr. has a powerful chapter without these things, and often does. I periodi- on “Preaching as Exposition.” He argues that cally remind myself that God can speak through a “the preaching that is central to Christian wor- donkey. Yet we are more than that. God gives gifts ship is expository preaching” (62). He means that to preachers and then gifts these preachers to his “preaching must always derive its message from a church. We are to improve our gifts by using them; passage of the Bible” (62). I would have thought by conscientiously remembering “to fan into flame that was obvious, but alas, Mohler demonstrates the gift of God” (2 Tim. 1:6). the lamentable fact that the “therapeutic con- I hope these few points are enough to whet Servant Reading Servant cerns of the culture too often set the agenda for the appetite for this book. I expected that this evangelical preaching” (62). The proclamation of would be a book to be read once, and then the Word of the living God to people who would shelved. I was wrong. The contributors are rather hear stories about themselves is an issue of themselves aflame with a passion for preaching. life or death. The sparks from their passion are infectious and

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Ordained Servant $ Volume 26 2017 of thesubjectisrefreshing.The readerrealizes book, The Deacon addressesthisinhisnewbook, Hamilton, Ontario, Canadian ReformedTheologicalSeminary in Dam, emeritusprofessorofOldTestament atthe which theyhavebeenordained.Dr. Cornelis Van breadth oftheworkassociated withthe office to thescopeand deacons struggletounderstand derstood inourcircles today. Isuspectthatmany Scripture, theroleofdeaconisoftenmisun by byterian orReformedbelieveareestablished D pages, $18.00,paper. 2017,xiii+253 Rapids: ReformationHeritage, Ministry ofMercy The Deacon:BiblicalFoundations forToday’s by DavidP. Nakhla Online Originally publishedelectronically in by Cornelis Van Dam The Deacon Maine. view Orthodox PresbyterianChurch inRockport, Stephen J. Tracey praise toGod. encouraged metokeepfanning theflame.All 1 http://www.opc.org/os.html?article_id=640&issue_id=127. searched verythoroughly. Not onlydoeshecite quickly thatVan Dam’s materialhas beenre Van Dam’s matureandbalancedpresentation in Christ’s churchthatwewhoarePres espite being oneofthetwo(orthree)offices August-September 2017 The Elder , afittingcomplementtohis2009 . , byCornelisVan Dam.Grand isservingasthepastorofLake- 1 Ordained Servant - - - moves ontoChrist’s teachingsaboutthepoorand people tocareforthepoorinOldTestament, cal flow. ItbeginswiththeresponsibilityofGod’s often includesaclearsegueintothenextchapter. topic, andconcludeswithaconcise summarythat with anintroductionthatorientsthereaderto any particulartopicfurther. Eachchapterbegins may beusefultothereaderwhowantsexplore research hasprovidedanumber ofresourcesthat the varioustopicshecovers.Hiscomprehensive also referencesmanybooksandarticlesrelatedto from twenty-threeNewTestament books);he from twenty-eight OldTestament booksand170 numerous Scripturepassages(approximately190 church, thediaconate lostitsresponsibilityfor the tralization ofecclesiasticalhierarchy intheearly book wasaneye-openertothis reader! after theclosingofcanon? Thispartofthe deacon. Butwhathappened totheofficeofdeacon theofficeof 6 isproperlyunderstoodtoestablish tion ofthesevenbylayingonhandsinActs passion thattheLordhadonIsraelinitsaffliction. of God.Itwastoserveasareflectionthecom ment, andwastheresponsibilityofallchildren the law thatGodgavehispeopleintheOldTesta to thepoor,weak,andafflictedwasembeddedin apostles inActs6.Van Damexplainsthatministry before theofficeofdeaconwasinstitutedby history oftheministry ofmercy, whichbeganlong or olderin1Timothy 5. is meantbythe“enrollment”ofwidows agedsixty what deacons arebiblical,andhow tounderstand 1 Timothy 3,hediscusses whetherornotfemale when coveringthequalifications fordeaconsin topicsastheyarise.Forupon certain instance, churches today. Alongtheway, Van Damexpands are carriedoutinReformedandPresbyterian oftheofficedeacon the variousmanifestations the Reformation,andconcludesbylookingathow oftheofficedeaconduring re-establishment continues throughearlychurchhistoryandthe oftheofficedeacon, the apostles’establishment The bookiswellorganized withachronologi During theyearsofbishops andthecen Most willagreewithVan Damthattheordina A highlightofthebookisVan Dam’s detailed - - - - - ministry of mercy. At that time, serving as a deacon theme in the book is that the primary objective of was seen as a stepping stone towards reaching the the ministry of mercy is to remove impediments priesthood, and giving to the needy was considered that prevent people from sharing in the joy of a means of meriting God’s favor. Van Dam deliverance that ought to characterize those who explains how the Reformation brought about “a have been set free—set free to serve God and their renewed biblical vision for the office of deacon neighbor. May this book lead Christ’s church to and worked to restore that office to its original task grow in its appreciation for the gift of deacons as of helping the poor” (101). they help us in our spiritual journey. Van Dam dedicates a chapter to the topic of “Women and the Diaconate,” contrasting the rea- David P. Nakhla is an elder at Calvary Orthodox sons that women apparently served as deacons at Presbyterian Church in Glenside, Pennsylvania, certain times in the past with the current cultural and serves as the administrator for the OPC Com- reasons (feminism and women’s rights movements) mittee on Diaconal Ministries, and Short-Term that this is debated today. He discusses what Missions and Disaster Response Coordinator. Calvin intended when he suggested the notion of a “second-rank deacon in the form of un-ordained widows.” Van Dam concludes that, while “there is no biblical warrant for the ordination of women . . . a church has considerable freedom in enlisting women’s help in the diaconate” (130). The fourth and final section of the book is a factual and practical look at the office of deacon in Presbyterian and Reformed churches today, John Owen and English covering such topics as deacons’ ordination, length of service, and relationship to the session or consis- Puritanism tory. He suggests ways in which deacons can be equipped for service by means of special training. by Crawford Gribben Regarding the diaconal offering, Van Dam helps Originally published electronically in Ordained Servant his readers think through the touchy subject of Online August-September 20171 whether or not Scripture mandates that Christians today should tithe. by Darryl G. Hart Van Dam brings clarity to the roles that the family, the church community, and the state play in meeting needs. He introduces the concept of John Owen and English Puritanism: Experiences of diaconal visitation and provides specific point- Defeat, by Crawford Gribben. New York: Oxford ers for ministry to the unemployed, the sick, the University Press, 2016, xvi + 401 pages, $60.94. elderly, the bereaved, the disabled, etc. I was very encouraged by his recommendation or most contemporary English-speaking that deacons serve proactively by providing pre- FCalvinists, John Owen is an unending source marital counseling on stewardship, or sponsoring of wisdom and inspiration. In his biographical stewardship conferences for the church or commu- sketch of the English Puritan, John Piper justified Servant Reading Servant nity. He also presents a good balance between the his own admiration by quoting J. I. Packer, Roger deacon’s obligations to those within the congrega- Nicole, and Sinclair Ferguson. Packer wrote that tion and those outside. “without Owen I might well have gone off my I commend this book especially to those who serve as deacons or who train deacons. A recurring 1 http://www.opc.org/os.html?article_id=643&issue_id=127. 121 122

Ordained Servant $ Volume 26 2017 Anglican vicar,ledanything butaremoteorivory- altogether. Thetheologianandpastor,born toan life (1616–1683),however, isanotherquestion ogy intoanabstraction. writes tocorrectatendencymakeOwen’s theol life. Suchanarrangementis“misleading” (19).He ferent treatiseswrittenatdifferent timesinOwen’s under onetitle, volumes threeandfourofthatedition produces the Englishtheologiandeveloped.For instance, of Truth collectedworks,distorts theideasthat encounter Owen,namely, throughtheBanner waymostmodernreaders lieves thatthestandard extends eventobookproduction.Gribbenbe consequences forideas.Hisattentiontocontexts also writeswiththeconvictionthatcontextshave consequences, butasasocial historianof ideas he lectual historian,Gribbenknows thatideashave his culturalandpoliticalcontexts.Asanintel Gribben’stanism, purposeistosituateOwenin University BelfastwithgreatsympathiesforPuri Puritan’s praises.AprofessorofhistoryatQueen’s away singing(now inaminor key)theEnglish biography ofOwen,thoughtheymaystillcome from Crawford Gribben’s meticulousintellectual for hispersonalholiness,weshouldlisten.” wrote, “isrememberedandextolledforcenturies man likethis,underthesecircumstances,” Piper Owen andpraisedhimforhischaracter. “Whena but beimpressedbyhow manypeoplewroteabout Christ.” Nottobeoutdone,Pipercouldnothelp respondingly profoundassurancesofgraceinJesus up areasofneedinmyown heart,butalsocor guson, “Owen’s penetratingexpositionopened the Edwardsaficionado, offguard.Andfor Fer caughtPiper, Edwards, somethingthatcertainly the Englishlanguage,evensuperiortoJonathan For Nicole,Owenwasthegreatesttheologianof head orgotboggeddown inmysticalfanaticism.” of hisministerial careerwereboundup withthe and social upheaval inEngland.Thefortunes ministered andwroteatatimeofgreatpolitical comes mainlyfrompublished writings.Owen tower existence,evenifknowledge abouthiscareer Doing justicetothecontextsofOwen’s Readers willnotreceive thesameimpression Of CommunionwithGod , sixdif ------king, Owen was in regular contact withEnglish king, Owenwasinregularcontact paign tosubdueIreland.Aftertheexecutionof serve aschaplaintoEnglishsoldiers onacam Oliver Cromwellwho,inturn,enlistedOwento before Parliament ledin1646tohismeeting his critique ofArminianism. topreach Invitations of theHouseCommonsin1640sthrough English nobilitybeforecoming totheattention defeat. devastating greatest success(atleastpolitically)anditsequally licanism. Owen’s lifecoincided withPuritanism’s led Englandintoitsbriefexperimentwithrepub with CharlesIandexecutehimfortreason, political strugglesthatsaw Parliament gotowar behind Owen’s markable coincidences. For the sermons instance, achievement onthisscoreis impressive. in thecontextofveryturbulent politics.Owen’s ofdoctrinal subjectsevenwhileworking important that Owenproducedmaterialonsomeofthemost eted responsibilities.Equally impressiveistheway have somethingofapictureOwen’s many-fac worked forPresidentJamesBuchanan,andyou Hodge, whileteachingatPrinceton,hadalso served inthegovernmentofBoston,orifCharles while hecontinued towriteatafeverishpace. in England’sAllthe newreligiousestablishment. career involvedcreatingspacefornonconformists a politicaltroublemaker. Thatlastphaseofhis ing minister, andsometimessuspectedofbeing and Owenwasrelegatedtotheroleofadissent tunes shifted.Parliament restoredthemonarchy, topics. OnceCromwelldied in1658,Owen’s for while publishingwidelyonarangeoftheological work incloseproximity withthegovernmenteven posts. Throughoutthe1650s,Owencontinued to Cromwell, arguablythecrown jewelofOwen’s his postasvicechancelloroftheuniversity under of ChristChurchCollegeatOxford,whichledto from Cromwellin1651anappointment asdean advisor onitsreligiouspolicy. Owenalsoreceived cal bodies orservingtheCommonwealthasan officials, whetherinpreachingtovariouspoliti As ayoungman,Owenservedaschaplainto The social history ofideasresultsinsomere Imagine ifJonathanEdwards,whilepastoring, Mortification of Sin (1656)came ------while he was still vice-chancellor at Oxford when evangelicals” (272). The author adds that Owen John Locke was a student, and while grieving the would likely have wanted his contribution to be a death of two sons. Six years later came A Discourse reform of the English churches, not an inspiration Concerning Liturgies, and Their Imposition (1662), for contemporary evangelicalism. That said, Grib- a book that Owen published anonymously because ben gives even better reasons for esteeming Owen of the religious policy that was to come later that than those that prevail in Calvinist circles. Such year with the Act of Uniformity. Owen’s defense theological insight forged in a context of political of extemporaneous prayer was decidedly at odds intrigue and personal adversity make Owen truly with—and even a threat to—political stability, exceptional. thanks to the return of the state church and the policy of liturgical uniformity. But at the very Darryl G. Hart teaches history at Hillsdale College same time, Owen was writing in defense of the in Hillsdale, Michigan, and serves as an elder in ecclesiastical establishment’s rights, which seemed Hillsdale Orthodox Presbyterian Church in Hills- to be at odds with his own interest as a dissent- dale, Michigan. ing Protestant. These contexts suggest that Owen was engaged in a bit of self-fashioning throughout much of his career since his ability to preach and publish depended on his political fortunes. One last example from Owen’s corpus is The Doctrine of Justification (1677)—a book likely written with a sense that the English Reformation was running out of steam and basic doctrines needed to be reaf- firmed. During this time as well, Owen’s health The Book suffered and his chief work was preaching, pastoral care, and attention to family. by Keith Houston Gribben’s book sometimes raises questions Originally published electronically in Ordained Servant about how much context mattered to ideas. If Ow- Online August-September 20171 en’s theology shows no obvious references to his personal circumstances, can a historian conclude by T. David Gordon that context matters? More often than not, however, Gribben highlights how remarkable the theo- The Book: A Cover-to-Cover Exploration of the logian’s accomplishments were, considering how Most Powerful Object of Our Time, by Keith Hous- many responsibilities he carried and how fragile ton. W. W. Norton & Company, 2016, xvii + 428. his political standing was. The theme of defeat, as the subtitle indicates, makes Owen’s accomplish- oth reviewers and readers of Houston’s The ments all the more impressive since he continued Book will be tempted to compare it to Eliza- to labor on even as he experienced an “enduring B beth Eisenstein’s 1980 two-volume The Printing sense of failure” (271). The main insight that Press as an Agent of Change; and each quickly Gribben’s method yields is that Owen was “not will get over the temptation. Eisenstein’s volume a systematic thinker.” Instead, he treated themes was political and economic in nature (concerned individually and in great detail without necessar- primarily with the sociological changes associated Reading Servant ily keeping previous writing in mind. None of that with, and influenced by, the industrialized produc- diminishes Owen’s achievement. According to tion of printed books); Houston’s is technological Gribben, Owen “emerges as the genius of Eng- lish Puritanism—its preeminent thinker, and a formative influence on successive generations of 1 http://www.opc.org/os.html?article_id=641&issue_id=127. 123 124

Ordained Servant $ Volume 26 2017 he expecteddryness,playwheregray: and nieces. Thereaderencounterswrynesswhere cle doesininventingabedtimestoryfornephews process, heappearstohaveasmuch funasanun The Book human interest.Houstondoesthesame,choosing such narrativesmanyfascinating subnarrativesof and sculpture,etc.,yethaswoventhroughout Canal, theBrooklynBridge,Americanpainting inventions: theJohnstown flood,the Panama written aboutoraround(non-)discoveries or(non-) novel, withlittleofthedreariness. and more—hasnearlytheinsightofaTolstoy hard work,sloth,obsequiousness, ambition,greed, fortune (andbad),goodintentionsworse), intrigue,good series ofhumanactions—mistakes, est inbook-formation,becausehistracing ofthe even if(priortonow) theyhadnoparticularinter of humancivilization willenjoyHouston’s book, rassed athow harditwastoputdown. Students interesting Houston’s narrativeis,almostembar was exhaust chronic study).Eachisexhaust period thatbroughtustoourcurrentplace(adia Houston isinterestedintheover-four-millennia ested inthefifteenthcentury(asynchronic study); making ofbooks).Eisenstein wasprimarilyinter inventions anddevelopmentsinthehistoryof in nature(concernedprimarilywiththevarious hear therustleofpaperand the crackleof you can.Holditinyourhands.Openand shelf now. Findthebiggest,grandesthardback ing. .Pluckaphysicalbookoffyour whose e-bookshavevanished withoutwarn- continue toreportontheplightofreaders part ofacopyrightdispute, andnewsoutlets Orwell’s editionszon silentlydeletedcertain ofGeorge the world’s mostironic actofcensorship,Ama In 2009,inanapparentattempttocarryout The historianDavidMcCulloughhasoften is aninertthingbycomparison. (xvi) orcomputerscreen behind theglassofatablet the breezeonyourface.An e-book imprisoned glue. Smellit!Flipthrough the pagesandfeel as the organizing metanarrative. Inthe astheorganizing metanarrative. ing 1984 . Iwas(pleasantly)surprisedathow fromtheir owners’ Kindlesas ive ; onlyEisenstein ------practitioner andclergymanofthereligionthat quent companions arebooks;Iama(Protestant) is fourfold:Iamanacademic, whosemostfre introduction: consider theconcluding wordsfromHouston’s not afewofoursensibilities: process, hechallengesmanyofourprejudices, and (and, inmycase,havemistakenly gratulations thatsomanyofushavebeentaught out, heresiststhesimplificationsandself-con invented what(andwhenandwhere).Through many ormostofthecompetingclaimsareforwho where manyormostoftheskeletonsare,andwhat thecodex,andbook-binding.tablets, Heidentifies lithography, photography, papyrusscrollsandwax manuscripts, woodcuts,copperplateprinting, opment ofwritingandalphabet(s),illuminated papyrus, parchment,andpaper;thedevel yetengagingcoverageof:theinventionof detailed, review anyway? you; ifyouarenot,whyreading abook individual. Ifyouareanyofthese,Houstonisfor what C.S.Lewisreferredtoasa“literarytype”of and behavior;Iamanimpenitent exampleof individual consciousness andonsocial structures that studies theinfluenceofvariousmedia on introduction toMedia Ecology—thediscipline Qur’an My own interestinHouston’s workwasand (xvii, paraphrasingJustice Potter Stewart) about thebookthatyouknow whenyouseeit. ing formorethanfifteenhundredyears.Itis humanity hasbeenwriting,printing,andbind weighty, complicated,invitingartifactsthat ing andthe This bookisaboutthehistoryandmak If bookloversarenotalreadyinterested, were humanity’s parallelobsessionswith journey: ofequal, ifnotgreater importance, was onlyoneofthemanyforces thatdroveits Papyrus’s usefulnessinbookmaking, infact, much asitsmidwife. (114) Gutenberg wasnotthefatherofprintingso In fifteenchapters,Houstongivesthorough, calls“thePeople oftheBook”;Iteachan bookness ofallthosebooks,the taught ). Inthe

------religion, war, and underpants. (56) Readers of Ordained Servant are already firm believers in God’s providential dealings,3 and Though the Qur’an referred to Christians as most have already recognized how crucial that “People of the Book,” the crusaders burned providence was when it culminated in the print- books as readily as they did heretics. (56) ing of Gutenberg’s Bible, without which our great In 1719, de Réaumur regaled the French formative principle of Sola Scriptura would have Royal Academy with an account of his travels made little practical sense. Houston’s narrative, to the New World, where he had observed however, assists us in seeing how remarkable God’s wasps making papery nests out of chewed providence was for well over a millennium before wood pulp. Might not these industrious insects Gutenberg’s time (though Houston himself betrays be emulated in order to make real paper? (68) no religious opinions at all). In fact, as a lifelong lover of books, and a lover and minister of the Holy [Correcting those who overestimate the Scriptures, I am inclined to think that this extraor- pious devotion of medieval scribes, such as dinary narrative that culminated in the printing this anonymous one]: Writing is excessive and widespread distribution of the Bible was not drudgery. . . . It crooks your back, it dims your an “ordinary providence” at all, but an extraordi- sight, it twists your stomach and your sides. . . . nary one. Thank God, it will soon be dark. (166) [Houston referred to the 1896 discovery of the T. David Gordon is a minister in the Presbyterian Oxyrhynchus Papyri as] one particular episode Church in America and serves as professor of Reli- of archaeological dumpster-diving. (261) gion and Greek at Grove City College, Grove City, Pennsylvania. Books are rectangular because cows, goats, and sheep are rectangular too. (312) In addition to such striking language, Houston gives full, interesting, and nuanced accounts of many events with which we are already somewhat familiar, such as the making of papyrus, parchment, rag-based paper, wood-pulp paper, the development of ink, the several printing presses that antedated Gutenberg’s (many readers will be surprised to learn that, between printing Ars grammatica and the Bible, Gutenberg printed two thousand indulgences for Pope Nicholas V), the discovery of the Rosetta Stone, etc. The Book is itself sumptuously produced, and includes many pertinent and helpful illustrations, rich bibliographical annotations, and a helpful index. Any work of this size (sixty-five pages of notes) is bound to have an occasional small mistake,2 but they are rare in this superb book. Servant Reading Servant

2 I happened to notice that when he mentioned the standard introduction, The Birth of the Codex (1954), he refers to “T. 3 WCF 5:3: “God, in his ordinary providence, maketh use of C. Roberts and C. R. Skeat,” giving each of their initials to the means, yet is free to work without, above, and against them, at his other’s surname. pleasure.” 125 126

Ordained Servant $ Volume 26 2017 G. K.ChestertonandC.S.Lewis, tocontempo and BlaisePascal, throughthetwentiethcentury’s theologians andphilosophersfromJohnFlavel huis, andSherryTurkle, andhasconsultedwith in, Neil Postman, NicholasCarr,Douglas Groot Marshall McLuhan,Jacques Ellul,Daniel Boorst “media ecologists;”hehasdigested theinsightsof acquainted withtheworksofthosewhomwecall cators, philosophers,andethicists. Reinke iswell views withcontemporarytheologians,pastors,edu in theChristiantradition andbyintelligentinter inke’s thinkingisinformedbothbybroadreading ers ofChrist. primarily abouthow thephoneshapesusasfollow cal discourse, publiceducation,etc.;hisconcernis concern isnotabouthow smartphonesalterpoliti technology affectsChristiandiscipleship. Reinke’s persuasively) focusedonthequestion ofhow this nor techno-phobic,andthatisintentionally(and digital technologies)thatisneither techno-philic and thereforemostlife-altering,ofthevarious analysis ofthesmartphone(themostintrusive, someone wouldwrite;athoughtful,well-informed J Crossway, 2017,224pages,$14.99,paper. Reinke (withforewordbyJohnPiper).Wheaton: 12 Ways Your PhoneIsChangingYou by T. DavidGordon Online Originally publishedelectronically in by Tony Reinke YouChanging Ways12 Your Phone Is 1 http://www.opc.org/os.html?article_id=649&issue_id=128. John Dyer,AlanJacobs,Oliver O’Donovan,and raries suchasTim Keller,RickLints,Jamie Smith, the bookthatmanyChristianshavewished ournalist andauthorTony Reinke haswritten As isappropriatetosuchatimelywork,Re October 2017 1 Ordained Servant , byTony ------of phones);“We CraveImmediate Approval”;“We ers hasoftenlamentedthe“dis-incarnate” nature tion”; “We IgnoreOurFleshandBlood”(KenMy this review’s readers:“We AreAddicted toDistrac life ourRedeemeroffersandcallsusto. indignant attheEnemy’s counterfeit ofthetrue of Christ,eagertobelieve,quick torepent,and ing throughouttheproseisdriveofafollower at allasadullormerelyacademic survey;pulsat nent thoughtonthematter,hisbookdoesnotread despite Reinke’s thoroughfamiliarity withperti as merelyhisown idiosyncratic opinion. Happily, makes itdifficult forreadersto dismiss histhoughts John Piper (and others). The breadth of his sources other. Readersunfamiliar withthisparadox willbe and oftruesociety (andother-knowledge), onthe solitude (andself-knowledge) ontheone hand, typical useofsmartphonesrobs usofbothtrue William Deresciewicz, etal.)haveobserved:that Roberts, Nicholas Carr,MaggieJackson, Alastair paradox thatothers(GilesSlade,SherryTurkle, to derivethefullbenefitfromthisvolume. aloud theScripturepassagesReinke cites inorder turnsreadinggether wouldbewelladvisedtotake ought toattendto.Groupswhostudythisbook our attentiontoexactlytheoppositeofwhatwe slaught ofvisualimagesonoursmartphonescalls and “unseen,” withduewarnings for how theon biblical assessmentofthecategories“seen” In remarkablesuccinctness, Reinke providesarich “proof-texts.” Theyareprofoundandpersuasive. have encountered;theyarenotatallsuperficial just theScripturereferences)areasaptanyI abandoned thatpractice.Reinke’s (with citations here,I them. Afterconsultingtheearlycitations tions thatIonlyoccasionallybothertoconsult misuse insomanypublica ofScripturecitations Time.” Harsh toOneAnother”;“We LoseOurPlacein Meaning”; “We Fear MissingOut”;“We Become “We inSecretVices”;“We GetComfortable Lose “We BecomeWhatWe ‘Like’ Lose OurLiteracy”;“We Feed ontheProduced”; The chaptertitlesalonewillintriguemanyof I waspleasedthatReinke hasobservedthe I havebecomesoaccustomedtotheabuse/ ”; “We GetLonely”; ------fascinated by Reinke’s seventh chapter. the smartphone to the Millennials, and only an This is perhaps the most practical volume academic nitpicker such as myself (who teaches/ touching on digital media that I have read; never- nitpicks an introductory course on Media Ecology) theless, Reinke issues no imperatives. His effort is would bother to split this hair. to demonstrate what is going on in the faux, profit- I hope Reinke’s book receives a wide reader- driven, narcissistic, contemporaneous, image-based ship; and I hope many will read it and discuss it world of the smartphone, so that his readers will as a group, in the manner C. Christopher Smith have to wrestle with how to benefit from the best of suggested in his recent Reading for the Common this tool while evading its worst. Towards the end, Good: How Books Help Our Churches and Neigh- however, Reinke does raise the question (197–98) borhoods Flourish (2016). It will not be the “last of a temporary or permanent “cold-turkey” opt-out word” on the smartphone, and it isn’t entirely the of their use (and, earlier in the book, he quotes first; but for those attempting to follow Christ with approvingly Alan Jacobs’s having done so, 116–17), one of these in purse or pocket, it is currently the though he has not (yet?) made that decision best. himself. Though Reinke eschews imperatives, he routinely passes along sound advice on how to T. David Gordon is a minister in the Presbyterian moderate and discipline smartphone use so as to Church in America and serves as professor of Reli- evade/avoid their most damaging effects. gion and Greek at Grove City College, Grove City, Reinke rightly says that the challenge of Pennsylvania. determining what constitutes the proper use of these (fairly new) devices properly falls on the shoulders of this generation, an observation he derived from Oliver O’Donovan, and with which I concur. Like the initial colonizers of any new world, the original inhabitants thereof profoundly shape the experience of future denizens. However (and I am merely quibbling with the title here), I would suggest that the smartphone is not chang- Making Sense of God ing this generation (it may have changed us); it shapes them initially, so they do not even notice by Timothy Keller the ostensible “change.” The prairie-dog world of Originally published electronically in Ordained Servant digital adolescents who pop up and down from Online October 20171 one environment to another incessantly is the only world they know; and this is precisely why they will by Dale Van Dyke have difficulty taming the beast. They will not realize one day that it is harder to read Tolstoy novels than it once was, because they have never read Making Sense of God: An Invitation to the Skepti- Tolstoy novels (or, ordinarily, even Hemingway’s cal, by Timothy Keller. New York: Viking, 2016, novelettes). They have not lost an attention span 254 pages, $27.00. they once had; they never had one to lose. The smartphone may well be “changing” our culture, was skeptical. Although I had benefited greatly Servant Reading Servant and has “changed” many of us adults, but it is the Ifrom The Reason for God (2008), I doubted nursery in which the Millennials were reared, and Keller had another worthwhile apologetics book they cannot perceive any change in themselves at in him. I was wrong; Making Sense is significantly all. But this is mere pettifogging; O’Donovan and Reinke are right in assigning the duty of taming 1 http://www.opc.org/os.html?article_id=650&issue_id=128. 127 128

Ordained Servant $ Volume 26 2017 human experience. significantly, secularismcannotaccountforactual (1) seculariststendnottoreproduceand,(2)most (24). inevitable” the shrinkageofsecularismandliberalreligionis speaks of‘thecrisissecularism’andarguesthat in hisbook “University ofLondonprofessorEricKaufmann, evidencethatitisdeclining! there issubstantial but In fact,notonlyissecularisminevitable, other partsofthemodernizing world,e.g.,China. declining inEurope,itisgrowing dramaticallyin to befalse”(24).Whilethechurchseems secularization—has “beenempiricallyshown resultsin thesis”—modernization inevitably tion (ch.2).Hearguesthatthe“secularization it isbasedonpurereasonandscientific observa in amodernizing world(ch.1)and,unlikefaith, widely heldassumptions:secularismisinevitable ined faithclaimsofthenewsecularreligion. He calmlybutmasterfullychallengestheunexam but ratherraisestheonestheyshouldbeasking. style, doesn’taddressquestions nooneisasking, think theyhaveanswers.” for God who thinktheyhavequestions (like of God ly, asAndrewWilsonneatlyputsit:“ andconvincedunbelief.Consequentcomfortable moved fromquestioning theChristianfaithtoa larism hasadvanced,the“nones”seemtohave etc.). However, thetimesarechanging.Assecu faith (theproblemofevil,ideahell,exclusivity, ten toanswercommonobjectionstheChristian different, andbetter. 2011). raphy andPolitics intheTwenty-First Century 3 alition.org/article/book-reviews-making-sense-of-god. Gospel Coalition,September21,2016, https://www.thegospelco 2 Eric Kaufmann, Andrew Wilson,“Tim Keller’stotheSkeptical,” Invitation The Strict secularismholdsthatpeopleareonly The primaryproblemsfacing secularism are In thefirsttwochapters,Kellerconfronts In isn’tsomuch aseriesofanswersforthose Making Sense, ) asitisaseriesofquestions forthosewho Shall theReligiousInheritEarth? Shall theReligiousInheritEarth: Demog The ReasonforGod Keller,inhisclassicliterary 2 (London: Profile, The Reason Making Sense waswrit - - 3 -

- - - - Heidegger, MauriceMerleau-Ponty, andLudwig son. “Twentieth-century thinkers,suchasMartin unlike religion,isbasedpurelyonscience andrea philosophers torefutetheclaimthatsecularism, 4 Keller’s 9), andjustice(ch.10).Those whohaveread 5), identity(chs.6–7),hope (ch. 8),morality meaning (ch.3),satisfaction4),freedom (ch. specifically theChristianfaith,onissues of Think,” Kellercontrastssecularismandreligion, argument. cultural weight andstreetcredibility toKeller’s lah, MarkLilla,CharlesTaylor, andsoon,gives very well.TheextensivereferencestoRobertBel challenge secularassumptions—andhedoesit This istypicalKeller—use“secular”sourcesto apes. Thereforewemust loveoneanother” (42). summarizing itthisway:“Mandescendedfrom the irrationalethicalreasoning ofsecularismby Russian philosopherVladimir Solovyovexposes that secularismhasnocoherentbasisformorality. ‘nowhere’ ness toobjectiveevidence.Thereisnoviewfrom such thingasanobjective,belief-free,pureopen references MichaelPolanyi toshow “thereisno ent flaws ofasecularworldview. For example,he respected culturalauthoritiestorevealtheinher did notreason”(34). based onpriorfaithcommitments towhichone Wittgenstein, havearguedthatallreasoning is Timothy Keller, In chapter2,Kellerquotes contemporary to believe.(23) continue tosimplyrejectthemasimpossible all people,andlargeswathsofhumanity will very leastdeeplycounterintuitivefornearly termine andchoose.Thosepositionsareatthe or wrongoutsideofwhatweinourminds de logical-chemical events,thatthereisnoright sensations ofloveandbeautyarejustneuro loved onesdie theysimplyceasetoexist,that physical entitieswithoutsouls,thatwhen In Part Two, “ReligionisMorethanYou Like Paul onMarsHill,Kellerrepeatedlyuses Preaching ” (36).Nietzscheiscalledupontoshow Preaching: CommunicatingFaith inanAgeof 4 willfindthismaterialfamiliar, ------but it is an insightful analysis of secularism and a I highly recommend Making Sense for every useful aid to pastors striving to address both their pastor, church planter, and evangelist in the OPC. secularized community and secularizing congre- It is an insightful road map to the secular faith gation. In each chapter, Keller exposes the un- of our day. It will help you avoid answering the moored assumptions of secularism and concludes questions no one is asking and help you to invite with a short defense of the Christian faith. Christ your neighbors to consider the questions for which alone provides secularism has no answers. This would be a terrific neighborhood book study. a meaning that suffering can’t remove, a satis- Making Sense of God would also be excellent faction not based on circumstances, a freedom for a Sunday School class or small group study. It that does not hurt but rather enhances love, will encourage the saints by showing the coher- an identity that does not crush you, a moral ence of the Christian faith and arm them for more compass that does not turn you into an oppres- helpful conversations with their unconverted fam- sor, and a hope that can face anything, even ily members and neighbors. Ultimately, Making death. (215) Sense will remind you of the sheer joy and privi- In Part Three, “Christianity Makes Sense,” lege of being a Christian in a lost world! Keller concludes by giving six brief arguments for God (ch. 11) and then a specific case for believ- Dale Van Dyke is a minister in the Orthodox Pres- ing in Jesus (ch. 12). Some may consider this byterian Church serving as pastor of Harvest Ortho- treatment to be far too brief, others might think dox Presbyterian Church in Wyoming, Michigan. it insufficiently pre-suppositional, but it supports the purpose of the book well and warmly invites a skeptic to consider the claims of Christ. Making Sense of God is not an exhaustive discussion of the issues it addresses. While the decline of secularism is good news, it may be exaggerated. It would have been helpful to include a The Crisis of Modernity discussion of the devastating impact secularization is having among those who profess Christ, particularly here in America. As Steve Bruce has pointed by Augusto Del Noce out, apostasy isn’t the only indicator of seculariza- Originally published electronically in Ordained Servant tion. “While the British secularized by abandon- Online November 20171 ing their churches, Americans have secularized their churches. In Europe, the churches became by Carl Trueman less popular; in the United States, the churches became less religious.”5 The Crisis of Modernity, by Augusto Del Noce. Ed- Nonetheless, Making Sense is very good at ited and translated by Carlo Lancellotti. Montreal what it does: challenging the false assumptions and Kingston: McGill-Queen’s University Press, and illogical conclusions of the secularist’s faith 2014, xxiv + 312 pages, $34.95, paper. and inviting a skeptical culture to see the truth of Christ as the most coherent, rational, liberating, ew if any of the readers of Ordained Servant Servant Reading Servant and satisfying truth. Fare likely to have heard of Augusto Del Noce. An Italian political and cultural philosopher Skepticism (New York: Penguin Random House, 2016). 5 Steve Bruce, Secularization: In Defense of an Unfashionable Theory (New York: Oxford University Press, 2011), 156. 1 http://www.opc.org/os.html?article_id=656&issue_id=129. 129 130

Ordained Servant $ Volume 26 2017 Marxism anditsrebirththrough afusionwith politicizing ofsexthroughthefailure classical political ateverylevel.DelNoceuncoversthis isthatthesexualrevolutiondeeply derstand Eroticism” shouldhelp.Whatweneed to un as homophobic”).Reading “TheAscendanceof straight orgay, andsoweshouldnotbedismissed Christians don’tagreewithsexoutsideofmarriage, tions togaysexinabroaderethicalcontext(“We arguments whichweregardassettingourobjec failure tocarryanyculturalweight oftraditional at theferocity oftheLGBTQlobbyandattheir talking aboutthesubject. of anysignificance was social structuresandmores—longbeforeanyone gay marriageforthereconfiguringoftraditional of prophetic insighthehighlightstheimportance This isastunning pieceofwork.For with astart, article from1970,“TheAscendanceofEroticism.” worth thepriceofvolumeinitself—ishis structure oflife. and alsothereforeutterlydestructivetothemoral consequently tohumanity’s self-understanding, waslethaltotheism and of classicalmetaphysics West. Specifically, DelNocesaw thatthecollapse and ideashaveuniversal relevancetothemodern ence outsideofItaly, butmanyofhisconcerns rial dealswiththinkerswhohavehadlittleinflu amountofthemate and pornography. Acertain such mattersassecularism,revolution,psychology, ofthat,dealingwith in thisbookarerepresentative its pathologies,impact.Andtheessayscollected so important. of mathematicsattheCityUniversity ofNewYork, volume, translatedbyCarloLancellotti,professor translated intoEnglish.Whichiswhatmakesthis debates inhishomeland,andlittleofithasbeen of hisworkwaspreoccupiedwithphilosophical whose lifespannedtheyears1910to1989,much Left regarded (and stillregards)thefamily unit as sexual moralityhadtobedestroyed becausethe ism oftheSurrealistMovement askey. Traditional writings ofWilhelmReich andtheculturalactiv some ofSigmund Freud’s ideas.He highlightsthe I suspect many Christians are staggered both I suspectmanyChristiansarestaggered The centralessayinthecollection—and Del Noce’s interestwasmodernity, itscauses, - - - - - Noce describestheissue: as HerbertMarcuse,knewthis.Hereishow Del Reich andlaterthethinkersofNewLeft,such ity is,ineffect,theabolitionoffamily, and sexual behavior. Theabolitionofsexualmoral And thefamily dependsuponcarefullystructured existence relativizesindividual loyaltytothestate. on fromgenerationtogeneration,anditsvery means bywhichmoralityandidentityispassed inimical topoliticalliberation. and explainsmuch of what weseearoundus.Of modesty alltogether. Thatisafascinating thought What itreallywantstodois abolish theconceptof does notaimatredefining theboundsofmodesty. points outthat themovementforsexualliberation which areverythought-provoking. For example,he New Leftwhichisnow bearingmuch foulfruit. sex wasaself-conscious, strategicdecision bythe totherevolution’svital success.Thepoliticizing of for theabolitionofgenderdifferences asbeing fluential book, was arguingthatcaseexplicitly. Inherwidelyin family, thefeminist theorist,Shulamith Firestone, via destructionofthemoralitythatprotected that the real agendaoftheNew Left was revolution that, attheverymomentDelNocewasarguing day andgeneration.Anditissurelyinteresting predicted inthe1970shascometofruitionour Reich desiredinthe1930sandwhatDelNoce expression oftheir children.Soundfamiliar? What parents whowouldnotenablethefreesexual shouldpenalizethose Reich arguedthatthestate tainly hecannotbesaidtowrong.Indeed, tainly mous family; cer and,fromhisstandpoint, cellence What istherepressivesocial institution As DelNocepoints out,thefamily isthe There areotheraspectsofDelNoce’s work In supportofthisthesis,DelNocenotesthat consideration canjustifykeepingit.(161) the family bedissolved every meta-empiricalorderoftruthrequires that must of the ideaoffamily isinseparablefromtheidea tradition tradere ? To Reich itisthetraditional monoga The DialecticofSex , from a heritage oftruththatwe , fromaheritage , hand on.Thus, theabolitionof . No merely sociological , shealsocalled par ex - - -

- - course, Del Noce was mercifully spared the rise of There is much more to this collection of es- Internet pornography, the normalization of perver- says than can be communicated in a short review. sion, and the pornification of pop culture. But it is As an important thinker on the origins and fate of hard not to see all around us the world exactly as modernity, Del Noce has few peers. His writing is he predicted it—nearly fifty years ago. at times abstruse, but his conclusions are always In the essay “The Death of the Sacred,” Del thought-provoking. Noce raises the problem of secularism as the basis Of course, some might ask why an Italian for any kind of political cohesion. Speaking of the Roman Catholic philosopher should be of interest West-Soviet conflict, he says this: to an American Reformed audience. The answer is simple. First, he is trying to explain why the We face the greatest paradox of contempo- modern world is descending into moral and politi- rary history: whereas Russia’s official atheism cal chaos. Whether one agrees entirely with his “guards” an explicitly sacral myth—which analysis is beside the point: To follow the thinking must necessarily bear the mark of its origins of a great mind wrestling with the great issues of and act accordingly, regardless of the intention modernity is in itself a worthwhile and educative of the rulers—the non-atheist West (at least task. Second, in his identification of tradition, the officially) can stand against it only as a democ- family, and sex as three primary areas of confronta- racy “devoid of the sacred.” (119) tion between Christianity and modernity, he surely Again, this is a remarkably perceptive and speaks truth. Those wanting to learn how we have prescient point. More recently, conservative com- arrived at our current cultural malaise and why mentator Rod Dreher has argued that the problem things like militant Islam and resurgent nation- the West faces when confronted by militant Islam alism are beginning to threaten the old liberal is that one cannot fight something with nothing. It consensus can hardly do better than pick up Del is very clear that the lack of transcendent meaning Noce and read. upon which postmodern democracy is predicated is, to put it simply, not enough to inspire devotion Carl Trueman is a minister in the Orthodox Pres- or to imbue life with any meaning. Myths—wheth- byterian Church and serves as pastor of Cornerstone er Marxist or Muslim—have a power which the Presbyterian Church in Ambler, Pennsylvania, and metaphysically empty consumerism of the West as a professor of historical theology and church cannot command or, more significantly, resist. history at Westminster Theological Seminary in Del Noce also ties this to the long war against Glenside, Pennsylvania. authority in the West. In the fascinating essay “Au- thority versus Power,” he again focuses on Surreal- ism and argues that it was not so much an artistic movement as an assault upon traditional categories and as the establishment of new, totalitarian ones. Authority he sees as something historical, rooted in tradition and communicated from age to age by culture. In this, he sounds remarkably similar to Edmund Burke. Power is established, by contrast, on the basis of a break, a radical rejection of the Servant Reading Servant past. Marxism and Surrealism represent two forms of the revolutionary phenomenon. And again, the family as the basic cultural mechanism for trans- mission of the past to the future is at the center of these two movements’ iconoclasm.

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Ordained Servant $ Volume 26 2017 75 publishers.” Thisisanimpressivebook! ments “oncloseto700volumesfrommorethan century, from1956through2005,” including com titlescovering“booksreprintedforhalfa Puritan there aresummariesandreviewsofreprinted gives thevolumeitsdepth,witheachbiography tion divines, respectively. Furthermore,andwhat Scottish DivinesandtheDutchSecondReforma to them),andtheninAppendices 2and3,the (withthemostmaterialdevoted American Puritans are divided intothreecategories:theEnglishand 150 (146tobeexact).Thesebriefbiographies is abookprimarilyofbiographicalsketches,nearly It with pertinentinformationaboutthePuritans. Mark Jones, studies,Puritan ritans Beeke andRandallPederson’s book, I 2016,vi+121pages,$8.00,paper. tage, and MarkJones.GrandRapids:ReformationHeri A PuritanTheology StudyGuide 896 pages,$31.23. 2015,xxvi + Grand Rapids:ReformationHeritage, prints Meet thePuritans:With aGuidetoModernRe by WilliamB.Kessler Online Originally publishedelectronically in Randall J. Pederson by Joel Beeke and R. Meet Puritans the 1 http://www.opc.org/os.html?article_id=658&issue_id=129. hold treasures.Theprefaceis agratifyingand there arevariouspocketsand compartmentsthat mind butisfeltinthesoulwhenreading Joel mpressive But thereismore.Aswithan olddeepchest, . Similar tothescopeofanotherbigbook , byJoelR.BeekeandRandallJ.Pederson. November 2017 isthewordthatnotonlycomesto Meet thePuritans A PuritanTheology 1 isadeepchestfilled Ordained Servant , byJoelR.Beeke

byBeekeand Meet thePu - - - - - ing excerptbyJ.I.Packer, isfollowed byauseful coming laterinthebook.Appendix 5,aconclud withanextendedbibliography on thePuritans, writings. Appendix secondarysources 4contains teen pagesrecording variouscollectionsofPuritan In addition, thereisAppendix fif 1thatcontains alwaysahelpful reminder.of EnglishPuritanism, tions thatwereinformative.Thereisabriefhistory volume afterreading thepreface. Iwasverymotivatedtoreadthroughthe Puritans. succinct sectiononhow toprofitfromreading the addressed;andthena major concernsthePuritans task); five a briefdefinition (noeasy ofPuritanism stimulating opening tothebookwhichincludes: after thefifth appendix, theauthorsincludea published inAugust 2015.Atthe endofthebook, that ithadgonethroughfive printings,thefifth the bookwaspublishedin2006. ThenInoticed ning ofthe book, afterthetitlepage,Inoticedthat into considerationtheframework. Atthebegin published byDover,2000. 1981, and ed Works ofAnneBradstreet mention twovolumesofherpoetry, Anne Bradstreet,earlyColonial poet.The authors biographies. Iwasdelightedtoreadtheentryon list ofresources. Philippians, Iwouldliketoaddhislecturesmy by Airay. AsIampresentlypreachingthrough reprinted in2001oflecturesonPhilippiansgiven nothing), Ifoundthattheauthorsincludedabook ofwhomIknew about HenryAiray(aPuritan wards, referredtoas“thelastPuritan.” Inreading who receives themostattentionisJonathanEd Mather, JohnOwen,WilliamPerkins. ThePuritan Richard Baxter,JohnBunyan,Flavel,Cotton suchasWilliamAmes, better-known Puritans, expected, thereareexpandedtreatmentsofthe the biographicalreviewmaterialisstriking.As literature. guide throughavastcountryofPuritan as awholeisencyclopedic, avirtuallibrary, trulya feature, aglossaryoftermsandevents.Thebook When Iexploredthebook,foundothersec To makegoodobservations,youneedtotake There werevarioussurprisesinthelistof The scope,range,andvarietyofsubjectsin To MyHusbandandOtherPoems , publishedbyBelknap, The Complet , ------prayer that the Holy Spirit may bless the book and give the readers discernment. The Benedict Option Let me include in this review the small workbook entitled A Puritan Theology Study Guide by Rod Dreher by Joel Beeke and Mark Jones. It is a workbook in Originally published electronically in Ordained Servant which each chapter corresponds to the chapters in Online December 20171 their 1,060-page book, A Puritan Theology.2 This is a helpful topical guide that makes a massive work by John R. Muether more accessible. I especially appreciated questions in chapter 52 concerning a pilgrim’s attitude, ques- The Benedict Option: A Strategy for Christians in a tions on the subject of meditation in chapter 55, Post-Christian Nation, by Rod Dreher. New York: and in chapter 56 questions exploring metaphors Sentinel, 2017, 262 pages, $25.00. that the Puritans used to describe the conscience. Though I am grateful for the work and mate- od Dreher, senior editor of The American rial presented by Beeke, Pederson and Jones, and Conservative, writes an engaging and thought- though I am humbled, instructed, and richly R provoking appeal for American Christians to edified when I read Puritan literature, I continue rethink their calling amid an increasingly hostile to have questions that arise out of the tensions felt post-Christian world. The church can no longer when reading the Puritans, and especially when sleep, as it has, through cultural revolutions—so- reading such strong advocates of Puritanism. One cial, sexual, and technological. Many of the dislo- question is: How are we to commend, or imitate, cating effects of modernity seemed unthreatening Puritanism in a society that has vilified it? Surely, as long as they were championed as progress. But much ignorant prejudice and stereotyping are at the culture wars have been lost, and the Judeo- play in our society when it comes to the Puritans. Christian worldview now faces stiff opposition. We There are perceived Puritan social convictions and must now prepare for what’s coming (77), beyond conventions that are strongly criticized, such as the cultural marginalization to conditions that might hanging of witches, the banishing of dissenters, the invite persecution. attitudes of paternalism and ethnocentrism towards The title invokes the story of the eighth-cen- native Americans. These criticisms run deep in the tury saint, Benedict of Nursia, whose withdrawal American psyche. A similar question is: How does into monastic seclusion in the wake of the barbar- the church, representing and proclaiming Christ ian invasion of Europe proved improbably to be as Savior and Lord, address the bigotry towards our the means by which the church was preserved Puritan forefathers and the historical baggage that and Western civilization rebuilt. We are facing follows them? Should the emphasis on Puritanism barbarians today, warns Dreher, both in the overt remain a subject solely for the church? expressions of opposition and the “sneaky” forms of There is so much good in studying the Puri- secularism such as Moralistic Therapeutic Deism tans and learning from them. However, when de- (10). Dreher recommends that Christians revisit claring and defending the gospel in the American this “Benedict option,” because “the humble context, romantic attachment to the Puritans may Benedictine way is such a potent counterforce to create more confusion than clarity. the dissolving currents of modernity” (23). Some

critics challenge a call to retreat into a Christian Reading Servant William B. Kessler serves as the pastor of Grace ghetto, but there is actually little of that rhetoric in Presbyterian Church (OPC) in Columbus, Ohio. the book. The task of the church to be both a sign

2 Joel R. Beeke and Mark Jones, A Puritan Theology: Doctrine for Life (Grand Rapids: Reformation Heritage, 2012). 1 http://www.opc.org/os.html?article_id=663&issue_id=130. 133 134

Ordained Servant $ Volume 26 2017 wastelands ofprogressivesexual ideology, Dreher tian education.Dismissing publicschools as hearts heavenward. the churchcalendar”),thesearemeansofshaping sions ofpietyhereandthere(“fastingaccording to public worship.Asidefromnon-Reformedexpres “digital Sabbath”andkeepingsocial media outof lenge ofmedia ecology, including thepracticeofa additional suggestionsorientedaroundthechal communities offaith.Laterinthebook,there are a veryordinary listthatwillproducehealthier worship, self-denial, andhospitality,altogether the church,suchasprayer,catechesis,liturgical that shapediscipline forthelifeandwitnessof discipleship. vast biblicalilliteracywithfewsignsofaculture Presbyterian ChurchinAmericathatisbesetby Dreher evendescribesacongregationofthe “you cannotgivewhatyoudonotpossess”(102). to witnessapost-Christianculture,because ism, modernevangelicalismisespecially unable serve toprovide.Havingsuccumbedindividual one” (32).Butofcourse,thatiswhatconfessions way todiscernwasthecorrect whoseinterpretation ofScripture,buttheyhadnoclear interpretation “NoReformerbelievedinprivate of Protestantism: Roman Catholicchargesoftheinterpretivechaos Reformation on theworkofBradGregory(in andunbelief.Dreherleans modern fragmentation ReformationdidProtestant itspartintheriseof ist whoconvertedtoEasternOrthodoxy. The comes upshortfortheauthor,aformerMethod produce fruitinhistime. faithfulness insmallways,whilewaitingforGodto Dreher urgesengagementinlocalcultureand withdrawal. Rather, does notnecessarilyentail of contradiction totheworldandasignofhope tory ofotherforms ofChristianschooling. (Where the idealofclassicaleducation withthemessyhis the authortendstotipscales bycomparing found inclassicalChristian schools” (173).Here commends particularlythe“new counterculture The longestchapterinthebookisonChris setofpractices Chapter fiveoutlinesastarter Here iswhereconservativeProtestantism , 2015), and he repeats the standard , 2015),andherepeatsthestandard The Unintended

------“forms ofliving”thatreinforce ourdistinctiveness ist distortions ofcorporatelife,thechurchneeds and community. Purgingourselvesofconsumer andfocusedonthelocalchurch and respectable, age (83).Itshouldbeprudentandsubtle,polite particularly suitedforourfragileandfragmented tural powerlessness demandsa“newpolitics,” one chapter onpoliticswereadthatthechurch’s cul ofhomelessness.Inthe of thebiblicalmetaphor argument forhis“churchinexile”liesmisuse for thesemeasures?Themainflaw inDreher’s for usnow? Doouruniquely desperatetimescall nod tohomeschooling.) classical educationisnotavailable,Drehergivesa Together”). Thickness demandsorder,which he such asthe1994“Evangelicals andCatholics by hisappealtothinexpressions ofecumenicity, nity (although Dreherweakenshiscase,itseems, formation inallages.Itmust be aclosecommu ofChristian of faithnecessarytoconduct thetask Dreher’s reminder ofthecharacteracommunity mains aworthwhileread.Itsrealvalueisfoundin in Christtheheavenlies.Still,thisbookre cal categorythatinvitesustofindourlifehidden yields aunique strategy. Itisaredemptive-histori Jerusalem. homeless. We darenotimaginewecanturnitinto Babylon, butitremainsandwearestill exile prospers,wehavehelpedtobuildabetter hostile totheChristianwayoflife.Ifourcity of conditions ofexilearefriendly, indifferent, or makes thisclear(1Peter 1:1,2:11),whetherthe (29:4–7) ishislettertonewcovenantexiles.Peter of Babylon,andsoJeremiah’s lettertothe exiles that isBabylon.Ourcallingtoseekthewelfare God’s peopletopersecution.Thebiblicaltermfor under ungodlyregimesthatsometimessubject called tobestrangersinastrangeland,living of thekingdom,wearealwaysandeverywhere now suddenlyenteringlifeinBabylon.Ascitizens community alwaysaspiretothosevirtues? these darktimes?Shouldn’tthenewcovenant as “strangersinexile.” Butonly But whyistheBenedict Optionsourgent Exile, then,isnotaculturalcondition that It isnottruethatthechurchinWest is now , tocopewith - - - - - rightly identifies as a fundamental act of cultural resistance. Wendell Berry and In describing the church as an island of sanctity and stability in the raging sea of moder- Higher Education nity, Dreher could have made his appeal instead by turning to John Calvin, whom he does not cite. by Jack R. Baker and For Calvin, the cursed world has lost the order with which it was endowed at creation, and a battle Jeffrey Bilbro now rages between rest and restlessness, between Originally published electronically in Ordained Servant tranquility and confusion, or between the perma- Online December 20171 nent glory of the world to come and the transitori- ness of this passing age. Order can only be found by Darryl G. Hart in one place: “There is no stability in the whole of the universe,” wrote Calvin, “except for the Wendell Berry and Higher Education: Cultivating church, which is built on the foundation of God’s Virtues of Place, by Jack R. Baker and Jeffrey Bil- word.”2 The church disciplines us by reshaping bro. Lexington, KY: University of Kentucky Press, our desires and our loves, and far from anti-worldly 2017, xiii + 247 pages, $49.98. escapism, the church enables us to see the world as it truly is. he question to which I kept returning while We can follow a sixteenth-century Reformer absorbing this book was— “can you put light- just as much as an eighth-century monastic to find T ning in a bottle”? Wendell Berry, a poet, writer, the church which Dreher yearns to see, that “will cultural critic, farmer, and leading contemporary live in small circles of committed believers who voice for agrarianism (a defense of farming that in- live the faith intensely, and who will have to be cludes a critique of industrialism), is the lightning. somewhat cut off from mainstream society for the As mild-mannered a person as he is in real life, and sake of holding on to the truth” (4). as soothing as his poetry and fiction can be about the ways of nature and the virtuous people who John R. Muether serves as a ruling elder at Ref- work the land, Berry also has a radical side (at least ormation Orthodox Presbyterian Church, Oviedo, for a society that takes its cues from the rhythms of Florida, library director at Reformed Theological big corporations and cities). Berry has at times left Seminary in Orlando, Florida, and historian of the the farm to protest American society and as early as Orthodox Presbyterian Church. 1968 protested U.S. policies with this remark about the Vietnam War: We seek to preserve peace by fighting a war, or to advance freedom by subsidizing dictator- ships, or to “win the hearts and minds of the people” by poisoning their crops and burning their villages and confining them in concentration camps; we seek to uphold the “truth” of our cause with lies, or to answer conscientious Servant Reading Servant dissent with threats and slurs and intimida- tions. . . . I have come to the realization that

2 Cited by Herman J. Selderhuis, Calvin’s Theology of the Psalms (Grand Rapids: Baker Academic, 2007), 67, where he offers a particularly helpful analysis on Calvin’s teaching on order. 1 http://www.opc.org/os.html?article_id=664&issue_id=130. 135 136

Ordained Servant $ Volume 26 2017 ties andcollegesthriveonAmericans’ ambition denly youfeeladraft”(2).Inotherwords,universi house, andadoorisopenedsomewhere,sud pulling themaway. Itwaslikesittingsnug inthe when wewouldfeelthedistance opening tothem, university,” sherecalls,“therealwayscameatime “After eachoneofourchildrenwentaway tothe laments theeffectsofuniversities onher children. of andproposalsforhighereducation),Hannah Berry’s novelsthroughouttoframetheir critique in hercommunity sincethe1930s(theauthorsuse older farming widow whoreflectsonthechanges 2004 novel, Forculean natureoftheir task. inBerry’s instance, propelling anaircraftcarrierbysails. tional achievementappearsalmostasimpossible and Yale asmodelsofeducationalandorganiza for small-scalefarmstoasystemthatranksHarvard Toreduced expectations? trytoapplyBerry’s brief and turnitinthedirection oflimits, place,and of institutionsandacultureprofessionalism aset is mostevident.Isitreallypossibletotake convenience, and nationalism to wealth,status, and highereducation’s unreflectiveattachment is wheretheoppositionbetweenBerry’s radicalism ethos conformedinanysensetoBerry’s ideas.This education might beifitsprocedures,aims,and book sincetheauthorstrytoimaginewhathigher from reading Berryisdoublypronouncedinthis ing thestingoutofjoltthatusuallycomes Berry’s giftsasawriter. Still,theproblemoftak few writers—letaloneacademics—can match of Berry’s isnotnecessarilyamajorfaultsincevery own prosedoesnotachievethevigororelegance Arbor University inMichigan.To noticethattheir Berry arebothprofessorsofEnglishatSpring american-anarchist/. 2006, https://www.lewrockwell.com/2006/12/laurence-m-vance/ man: AmericanAnarchist,” byLaurenceM.Vance, December 4, 2 Wendell Berryinaquote fromBillKauffmanin “BillKauff Baker andBilbroarenotnaiveabouttheher The authorsresponsiblefortryingtotame would beagainstanywar. believe tobeeither usefulornecessary. .I I cannolongerimagineawarthatwould Hannah Coulter , astoryaboutan 2 ------enormous. Atonepoint, BakerandBilbroconcede contemporary highereducationaredownright tension betweenagrarianism andtheidealsof of landandstructures,elimination ofwaste).The that isnecessary(productionoffood,maintenance and thatislesslimited bythedemandsofwork life—one withgreaterwealthandconvenience, that willrewardstudentswitha“better”wayof the constraintsoflocallifeandforacquiring skills higher educationbecomesavehicleforescaping communities thatshapedthem.Rather,American home orthatrewardsthemforreturning tothe that encouragesthemtoappreciate families and institutions donoteducatestudentsinamanner for gettingaheadandsocial mobility. These or gardenswhile studying.Betweenstudies in the poems), andworkingonschool-sponsored farms wrote almostahalfdozencollections ofSabbath memorizing poems,observing theSabbath(Berry (191). Someofthepractical proposalsinclude tions toservethehealthoftheir localplaces” about peoplewhosacrificedtheir private ambi lives; aboutthegrateful,lovingpursuitofwisdom, students throughstories“aboutrooted,contented communities, andsouls”toonethatinstructs mobility, regardlessofthecoststoourecosystem, the aimofeducationfrom“upwardandlateral priation ofBerryaddsuptoisaproposalthatshifts (preferably rooted)community. Whattheir appro ambition andmoreonbecoming amember ofa and how toliveinamannerthatthriveslesson ofplace making studentsaware oftheimportance memory—virtues theauthorsbelievearecrucial to tion thatcultivatesfidelity, love,gratitude,and which collegesanduniversities canofferinstruc of thebook,BakerandBilbroreflectonwaysin places fromwhichtheycome).Inthesecondpart their own institution’s surroundings (aswellasthe that professorscanencouragestudentstoheed attention tolanguageandphysicalworkareways cal place—economic, political,historical.Paying institution tobecomemoreaware ofitsown physi book, theymakeacaseforeacheducational of recovery”(17). that themodernuniversity maybebeyond“hope But theyplow ahead.Inthefirstpartof - - - - classroom and work alongside study, Baker and Bilbro encourage readers to think of alternatives Learning from Lord to the standard way we esteem higher education, careers, and success. Mackay Whatever this book may mean for professors and students, its arguments are ones that Chris- by J. Cameron Fraser tians should appreciate. If parents and church Originally published electronically in Ordained Servant officers want covenant children to grow up in the Online December 20171 faith and stay in the church as adults, will this be achieved by sending kids off to the best university by Gregory E. Reynolds or college to acquire skills for a successful career? Will it result in a next generation that belongs to Learning from Lord Mackay: Life and Work in the Orthodox Presbyterian Church and is willing Two Kingdoms, by J. Cameron Fraser. Lethbridge to serve in some capacity in a local congrega- Alberta, Canada: SoS-Books, 2017, 128 pages, tion? Ideally our churches are already instilling $12.00, paper. an understanding of the faith and attachment to the church that will affect our youths’ decisions his is an unusual book written by a Westmin- about education and their ideas about success. But ster Theological Seminary fellow student and having a reminder about the dangers higher educa- T friend, Cameron Fraser. Until I read this book, tion poses to the pattern of handing on the faith I had never heard of Lord Mackay, considered from generation to generation is a worthwhile aid “one of the most brilliant Scottish scholars of all in the very challenging work of rearing covenant time” (38). I am very pleased to have made his children. Readers of this book who have not read acquaintance. Fraser was once the editor of The Berry will ultimately go to the original source. But Presbyterian Guardian. In his subsequent career he in the meantime, Baker and Bilbro do admirable has ministered in Canada, although he was raised (if not always zesty) work of applying Berry to the in Scotland, where he knew the subject of this Leviathan of higher education. book, Lord James Peter Hymers Mackay. The book explores the sterling character of Lord Mackay and Darryl G. Hart teaches history at Hillsdale College how he navigated the two kingdoms of his British in Hillsdale, Michigan, and serves as an elder in context. Hillsdale Orthodox Presbyterian Church in Hills- The subtitle of the book, “Life and Work in dale, Michigan. Two Kingdoms,” is of special interest to Orthodox Presbyterians, as Fraser notes in his preface (7). So, after a foreword by Sinclair Ferguson, Fraser looks at the origins of the “two kingdom doctrine.” He begins with Andrew Melville’s (1545–1622) famous humiliation of King James VI, when he reminded the king that he was merely a member of the Church of Scotland (11). Fraser traces the development of the two kingdom doctrine through

Luther, Knox, and Calvin, concluding with the Reading Servant enshrinement of many of their ideas in various Reformed confessions (12–17).

1 http://www.opc.org/os.html?article_id=665&issue_id=130.

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Ordained Servant $ Volume 26 2017 of Britain andScotland (united since1707) of Britain arrive attheprisongate’ knowing the conditions theywillfacewhen some responsibilitytosend[individuals] toprison heart, andjudgesshouldbe,’ hesaid,‘itisanawe ence: “ this newpositionisseeninhisfirstpressconfer (34–35).Hisviewofhisrolein lor ofGreatBritain in 1987,byMrs.Thatcher,asLordHighChancel This ascentculminated inMackay’s appointment and brilliancehadbroughthimtoahighplace. Ordinary oftheHouseLords(32).Hisintegrity tice. In1985,hewasappointed LordofAppealin represented theUKinEuropeanCourtofJus As partofhisresponsibilitiesinthispositionhe the governmentandcrown inScotland”(30–31). Advocate ofScotland,“thechieflegalofficer Minister MargaretThatcherappointed himLord (the Faculty ofAdvocates,27–28).In1979Prime Queen’s CounselandleaderoftheScottishbar went ontopracticelaw inScotland.Hebecame graduating fromTrinity College,Cambridge,he land, inwhichhisfatherwasanelder(25).After raised intheFree PresbyterianChurchofScot outranks eventhePrimeMinister. Lord ChancelloroftheBritishgovernment,who (20). EnterthestoryofLordMackay, one-time Confession toconducthimselfinsuchacontext?” is aChristianinthetradition oftheWestminster “pluralism andsecularvalues.holdsway. How existinEngland, the structuresofestablishment Confession ofFaith, wasthenorm”(20).While and theAmericanrevisiontoWestminster opposed bytheConstitutionofUnited States ofnationalchurches, (18). “Theestablishment of America the ConstitutionofUnited States which waswrittenpriortotheFirstAmendment minster ConfessionwiththeAmericanrevision, leaving hisbeloved Free PresbyterianChurchafter were crowned, toScotland(40).He endedup Stone ofScone,onwhichancient Scottishkings roleinreturning the Day in1996,heplayedavital (41–42). HealsoopposedBrexit. OnSt.Andrews Mackay stronglyfavorsthecontinued Union Born in1927Edinburgh, Mackaywas Fraser contraststheBritishversionofWest ‘If youarehumaneandcompassionateat ” (37). ------humility, personalloyalty, andgracious character” media aswellinthechurch,forhisunassuming in thelegalprofession,politicalcircles andthe reporters (59).“LordMackayhasbecomeknown respect, notthenormforlawyers whenitcameto on hislegalassociations. Hetreatedeveryonewith effect thathisconsistentChristiancharacterhad learned fromLordMackay. Thefirstlessonisthe ahumbleattitude. faith, Mackaymaintained ontheBibleandChristian unwavering stand ship withLordMackay. Despitecriticisms forhis wife, Margaret,haveenjoyedalong-termfriend dear friendandcolleague(51).Cameronhis being censuredforattending thefuneralmassofa entirely, ashesaidinhis2013lecture: However, he did notopposechurchestablishment the freepracticeofallfaithsinthiscountry”(80). to“protect believed thatitwasthedutyofstate (80).Mackay terian ChurchintheUnited States” closer totherevisedversionadoptedbyPresby lecture). Fraser suggeststhatMackay’s views“are (cf.Appendixon churchestablishment 2,a2013 cipled compromise (73–74). sought themosthumanesolutionthroughprin for alifetime(106).Indealingwithlaw, healways 1995), wasmarriagebetweenamaleandfemale inhisspeechParliamentas stated (Appendix 1, the childrenandcouple(67,105).Hisideal, by thenecessityoffinding faultwasdamagingto divorce. Hebelievedthattheacrimonycreated to preventthepoisoning ofthenegotiationsina did so,notinordertomakedivorce easier,but with manyChristiansandconservatives.Buthe favoring no-faultdivorce law, hepartedcompany for hisadvocacyinchildandfamily welfare.In Lord’s Dayobservance(61). (58). Thischaracterwascultivatedbyfaithful The thirdchapterexploreslessonstobe tunities in furthering the church’s vital task tunities infurthering thechurch’stask vital seen asproviding valuable,God-given oppor maybe Christ, theprovisionofEstablishment mandate fromtheGodwho is revealedin receive theirSince bothchurchandstate Chapter 3concludeswithMackay’s views In thepublicsphere,Mackaybecameknown - - - - of bearing witness to the supreme kingship of I wish Fraser had commented on Mackay’s Jesus before the principalities and powers of thoughts on Islam and Islamic terrorism in the this present age. (124) context of participation in democratic societies. The discussion of the relationship between The fourth and final chapter locates Mackay’s church and state will no doubt continue until the position on the two kingdoms in the contempo- end of time. This little book makes a nice contri- rary context. Fraser quotes extensively and with bution to the conversation. More importantly it approval from Tim Keller’s Center Church,2 which provides an inspiring example of a serious Chris- provides a helpful summary of the weaknesses of tian serving in church and state. both the transformationalist and the two kingdom positions (84–89). One of Keller’s criticisms of the Gregory E. Reynolds serves as the pastor of Amo- two kingdom position raises a good point that has skeag Presbyterian Church (OPC) in Manchester, always intrigued me. “Much of the social good that New Hampshire, and is the editor of Ordained Two Kingdom people attribute to natural revela- Servant. tion is really the fruit of the introduction of Chris- tian teaching—special revelation if you will—into world culture” (86). The problem is that I doubt that many two kingdom advocates would disagree with the reality of this influence. I certainly don’t. David VanDrunen weighs in on the charge of Docetism by simply saying that he doesn’t advocate everything articulated by those who claim to hold a two kingdom view (89–90). Fraser then mentions another two kingdoms advocate, Darryl Hart, by quoting a “sympathetic reviewer” to the effect that Hart holds to “two airtight spheres” (90). I wish Fraser had given Hart a chance to respond. According to Fraser, Mackay does not self-consciously operate on the basis of either model. But his concern for personal godliness coupled with his realistic view of what can be accomplished in a fallen political system seem to me to place him closer to the two kingdoms model. (93–94) Fraser goes on to assert his own opinion: “All too often Christian involvement in politics seems to involve baptizing the political agenda of either the right or the left, whereas neither has a mo- nopoly on biblical priorities” (94). While I agree with Fraser in principle, there may be a less polarized party system in the UK and Canada than in Reading Servant America presently.

2 Timothy Keller, Center Church (Grand Rapids: Zondervan, 2012). 139 140

Ordained Servant $ Volume 26 2017 with itsnationalidentity:the DutchwereCalvin a Europeannation’s religionwassynonymous modern eraofconfessionalization—thetimewhen Such aquestion wasthinkableduringtheearly or enterallianceswithotherChristiannations? treaties would Christiannationsonlyestablish conducted their affairsbasedonreligious identity, known asecumenical relations.Butifnation-states Church (OPC)conductsitsforeign policy—better That isthewaythatOrthodoxPresbyterian matic tieswithnationsoflikefaithandpractice? diplo establish forinstance, the United States, policy shouldconformtoChristiannorms.Should American believerswhothinkthenation’s foreign N sity Press,2016,x+408pages,$30.00. ter A.McDougall.NewHaven,CT: Yale Univer Civil ReligionBetrayedNationalInterest The Tragedy ofU.S.Foreign Policy: HowAmerica’s by DarrylG.Hart Online Originally publishedelectronically in Foreign Policy The Tragedy ofU.S. Review Articles Reading 1 http://www.opc.org/os.html?article_id=598&issue_id=121. Roman Catholic,andtheScots werePresbyterian. ist, theEnglishwereAnglican, theFrench were tian origins of the United States, rarearethe tian originsoftheUnited States, o matterwhereyoucomedown ontheChris January 2017 Servant Servant 1 Ordained Servant , byWal

- - - - - religion (ACR)onthenation’s foreign affairs ina McDougall tracestheeffectsofAmericancivil way itsofficials conductedforeign policy. Walter equally unofficial, butfarmoredecisive forthe a Christiannation,itdid haveacivil religion, and prosperitybecamedecisive. ground offoreign policy. Instead,order,stability, that point, religiousquestions recededtotheback and noreligioustestsforholding federaloffice.At seclorum founded tobeaneworderfortheages( eighteenth century, was whentheUnited States That earlymodernpatternprevaileduntilthelate It yieldedfinally toapost–Cold War Millennial pose throughtwoworldwars andtheColdWar. of nationalpur policy andsharedunderstandings the twentiethcentury, U.S. butsustained foreign sive ACRunderwentrevisions overthecourseof promises (122).TheProgres to the United States world waspartofthenation’s fulfillmentofGod’s the “marchofAmericanflag”around subsequently intoaProgressiveversioninwhich ing challengesoftheCivilWar andmorphed as McDougallcallsit,lasteduntilthewrench the sideofnewnation.This“classical”ACR, vor togiveAmericansconfidencethatGodwason tion employedEnglishunderstandingsofdivine fa cans werenodifferent, andthefounding genera together andgivetheir politypurpose”(26).Ameri gluetocementtheir citizenssome transcendental most nationsintheWest (atleast)have“required to discover suchaffirmations.Heobservesthat argues thatBellahshouldnothavebeensurprised work must betrulyourown” (25).McDougall hand ofGod.” Headdedthat“hereonearthGod’s butfromthe not fromthegenerosityofstate asserted “thebeliefthattherightsofmancome ing nationalpurposethatinvokeddivine will. president, JohnF. Kennedy, amannerofdescrib young, liberal,rich,Harvard-trainedCatholic” the sociologist RobertBellahdetectedina“hip, to theattentionofscholarsduring1960s,when book thatisassoberingitriveting.ACRcame Although the United States wasnotofficiallyAlthough theUnited States Or not. For inhis1961inaugural,Kennedy instance, ), a nation without an established church ), anationwithoutanestablished novos ordo ------ACR during the 1990s that styled itself “a global pacifists, and moderates—but few challenged the civil religion for all humankind.” As McDougall idea that the United States had a redemptive role sees it, President Barack Obama “exploited his to play on the stage of world affairs. Protestants as high priestly office to invite all Americans—not diverse as the Yale Divinity School dean, Charles just Protestants, Catholics, and Jews—to join the Reynolds Brown, and the evangelist Billy Sunday, human pilgrimage toward ‘community, prosperity, equated the United States and divine purpose: mutual care, stewardship of the Earth, peacemak- Brown believed the country was “called of God ing, and human rights’ ” (351). to be in its own way a Messianic nation,” while Readers will likely recoil from ACR’s rhetoric, Sunday boasted that “Christianity and Patriotism depending on their political party affiliation and are synonymous terms” (154). By the time that the the president responsible for invoking divine bless- United States had fought in another world war and ing, but McDougall’s book is a powerful reminder used atomic weapons to end it, McDougall writes, of how central civil religion has been to rationales Protestants “tacked and fell into line behind the for American wars and additional interventions flagship of state” (249). The National Association around the world. In 1900, after the Spanish-Amer- of Evangelicals worried less about the bomb itself ican War, when the United States started to flex its than who “controlled” it. The Federal Council global muscle, Senator Albert Beveridge, a Repub- of Churches called on Americans to be “deeply lican from Indiana, defended William McKinley’s penitent” about the taking of innocent life, but colonial acquisitions of Cuba and the Philippines would not abandon its support for U.S. foreign by attributing to America a “divine mission.” The policy in its fight against Soviet Communism. nation “holds all profit, all the glory, all the happi- Some Protestants did express reservations about the ness possible to man. We are trustees of the world’s implications of U.S. engagement in world affairs. progress, guardians of its righteous peace” (124). Reinhold Niebuhr cautioned officials and citizens Most Americans remember Woodrow Wilson’s it- about the dangers of pride and self-righteousness eration of the Progressive ACR when he described as a “God-blessed” America combated the godless the First World War as a conflict “to make the Soviets. But McDougall also wonders if Niebuhr world safe for democracy.” Less familiar is Franklin merely encouraged a “stealth hubris” in which a Delano Roosevelt’s depiction of the Second World concerned American Christian could “take on a War as a contest between those “guided by brutal Niebuhrian pose of being troubled by the implica- cynicism, by unholy contempt for the human tions of power—only without remorse or charity” race,” and the Allies, who were “inspired by a faith (266). that goes back through all the years to the first One other Protestant who dissented from the chapter of the Book of Genesis: God created man churches’ endorsement of American exceptional- in His own image” (215). ACR only picked up mo- ism and the nation’s civil religion was J. Gresham mentum during the Cold War, when the United Machen. McDougall notices that at the end of States could contrast its affirmation of “in God we World War I, Machen condemned Woodrow trust” to the Soviet Union’s avowed atheism. Wilson’s foreign policy as a “terrible crime against If these presidents’ confidence in reading the truth” (164). In fact, Machen, who served in providence troubles the theologically minded, the YMCA during the war, returned to Princeton the churches’ role in underwriting the appeal Seminary and delivered a chapel talk in which he and authority of ACR is even more disconcerting. worried that American success in defeating Ger- Servant Reading Servant Throughout the book, McDougall follows church many had twisted the churches’ ability to proclaim leaders and theologians’ reactions to American for- the gospel. The rhetoric of war and victory had eign policy and finds “never was heard a discourag- produced a “profound satisfaction with human ing word.” In the run-up to World War I, Protes- goodness” by those who had served on the win- tant clergy separated into three camps—militarists, ning side because they had defeated “a convenient

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Ordained Servant $ Volume 26 2017 dale, Michigan.. Hillsdale Orthodox PresbyterianChurch inHills in Hillsdale,Michigan, andservesasanelderin Darryl G.Hart people. in theleagueofGod’s accomplishmentstosavehis ishardly however remarkablebyearthlystandards, tianity’s uncriticalidentificationwithanation that, exceptionalism isanindication ofAmericanChris for reminding believersofthelimits ofAmerican should notbenecessaryreading. Thatitisessential improvement byforeign policy, McDougall’s book ences betweenredemptionthroughChristand who shouldknow athingortwoaboutthediffer self-conception. Butforthenation’s Christians, inworldaffairsishardwiredintothenation’sstatus distinction redemptive sincetheUnited States’ officials maybepoorlyequipped tomake that Department greatness. WhiteHouseandState in distinction frommessianic dreamsofnational ment istofindawaycalculatenationalinterest The foreign policylessonofMcDougall’s argu ship, hasdrunksodeeplyatthetroughofACR. irrespective ofpartyaffiliationorchurchmember hard topredict, ifonlybecausetheentirecountry, Christian ornon-ChristianAmericansmoreis greatness ofChrist”(380). goodness forfallenmenwasin“theand their heroic self-sacrifice.Theonlysourceof that thereturning soldiers werestillsinnersdespite for nationalpride,heargued,wastoremember lost sightoftheir own sins”(379).Therealremedy others,” Machenwarned,“menhavesometimes scapegoat”—Germany. “Inattending tothesinsof Whether McDougall’s bookwilltrouble teaches history atHillsdaleCollege - - - - - meets withsickchurchmembers,comfortsthose ers, anaveragepastorhastwosermonstoprepare, I Rapids: Brazos,2016,ix+225pages,$21.99. Fragmented Church The Unityina EndofProtestantism:Pursuing by DarrylG.Hart Online Originally publishedelectronically in Is End? the ThisReally 1 http://www.opc.org/os.html?article_id=605&issue_id=122. and independentchurches. Believers aredivided among thediversity denominations ofProtestant and RomanCatholics,or or betweenProtestants the EasternandWestern branchesofChristianity, words, Christiansaredivided notonlybetween congregation oflikefaithandpractice.Inother encouraging childrenaway atcollegetoattenda furlough, givingtodenominational programs, or tional activities,either byhostingmissionaries on churches thatdonotalwayssupportdenomina with newbornbabies.Andthesebelieversattend Others donotsignuptobringmealsfamilies service. SomedonotattendtheBiblestudy. every churchmembershows upattheevening are thedenominations towhichtheybelong.Not local congregationsarenotnecessarilyunited, nor overcome fragmentation. complains, andChristiansneedtodomore are notdoing enough.Thechurchisdivided, he UnityinaFragmentedPursuing Church hear fromLeithart in And now bothchurchmembersandpastorswill sometimes socializes withotherchurchmembers. sibilities, goesouttotheweeklyBiblestudy, and church memberhasafull-timejob,family respon couples preparingformarriage.Your ordinary grieving thedeathoflovedones,andcounsels adds totheburdenoflocalchurch.For start n hisnewbookonchurchunity, Peter Leithart What Leithart doesnotseemtonoticeisthat February 2017 1 , byPeter Leithart. Grand The EndofProtestantism: Ordained Servant thatthey

- - - in the ordinary parts of their lives. They do not live Timothy to send church planting reports to the together. They do not dine together. Sometimes elders at Ephesus. Leithart also fails to address the they do not even see another church member for competition that occurred between Protestantism an entire week. Is this situation fundamentally and Roman Catholicism after the Reformation a betrayal of Christ’s plea for his followers to be and how this rivalry was partly responsible for the united? Is it simply the way life is? Or should we spread of Christian witness around the world. think about church unity in a way that adjusts to Sure, division has problems, but unity of the kind these circumstances even if members of a local that Leithart idealizes remains abstract, almost congregation sometimes appear to have less in impossible to conceive because it never existed. common than the local chapter of the Veterans of To his credit, Leithart does conclude the book Foreign Wars? with some suggestions for pastors and church Leithart believes unity is important because members at the local level. For instance, pastors the Bible teaches it. Oneness is a large theme in should seek to observe the Lord’s Supper weekly Christian theology, aside from Christ’s own call as a way of embodying the unity of the church. for his believers to be one. God is one even in He also recommends that pastors participate in (or the diversity of the Trinity. Salvation is about the start, if need be) a local association of pastors. Lei- creation of a single (one) humanity that follows thart wonders if such fellowship and cooperation, the one true God. God’s plan in salvation, Leithart over time, could lead to a church of, say, Birming- argues, is “to unify all tribes, tongues, nations, and ham, Alabama, rather than having ten different peoples in Christ” (14). So, too, Paul calls Chris- congregations in that city with attachments to tians to unity of “mind, spirit, and confession” in different denominations. But what about the unity Ephesians 4 (15). For Leithart, this means that of the church between Mobile, Alabama, and “invisible unity is not biblical unity.” “Visible divi- Birmingham? Leithart is silent about such region- sion,” in fact, “is incompatible with the New Testa- alism. For church members, Leithart recommends ment’s portrayal of the church” (21). At the same participating in local charity or political organiza- time, Leithart argues that ecclesiastical divisions tions with Christians from other churches, as well have hurt the church’s proclamation of the gospel. as cooperation on missions trips, not to mention “Nothing has so weakened our witness as tragic di- prayers for unity. Again, most of these suggestions visions,” he asserts. “Nothing has made the gospel result (perhaps) in unity at the level of a city or so implausible, if not preposterous” (166). That town. What it means for a county, state, or nation sort of all-or-nothing phrasing punctuates the book is another question. and makes Leithart read like so many critics of a The problem of achieving unity at local, divided church—the well-meaning believers who national, and international dimensions is precisely love everybody against their critics who lack charity where this book fails. Leithart does not sufficiently and harbor parochialism (or worse). This explains attend to the way that denominations and ecumen- a lengthy part of the book about the liabilities of ical organizations facilitate church unity at levels denominationalism and how these loyalties have that go beyond the resources of a local congrega- prevented Western Christians from recognizing the tion or churches in a specific community. What if vitality of the global church (indigenous churches denominations are an effective way of marshaling in Asia, Africa, and South America). unity at the national level? And what if the ecu- What Leithart ignores is the actual division menicity committees of denominations are fairly Servant Reading Servant that existed in the New Testament, the substan- effective at establishing fraternity with churches in tial controversies between Judaizers and Paul, or other parts of the world? What local congregation among parties in the church at Corinth. Nor do in North America has the resources, and which we have a good conception in the New Testament officers have the time, to travel to Uganda to estab- of an organizational structure, such as Paul telling lish ecumenical ties with congregations there?

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Ordained Servant $ Volume 26 2017 emerged, onethatscaledback Christendomfrom the Reformationyetanotherformofecclesiology religion andthechurch’s spiritualmission. After set ofnegotiationsbetweentheemperor’s official becameengagedinadelicate church andstate gave coherencetochurchlife.AfterConstantine, urbancenterswithbishopswho yielded important thedominant ecclesiology before Constantine, protect freedomofreligion.IntheRomanEmpire longer existandliberaldemocraticgovernments no al societies whereecclesiasticalestablishments the sortofecclesiologytoemergeinmodernliber observation isthatdenominationalism isprecisely to concede: whether hehimselfhasdonethis,Leithart goeson structures thatsurroundit.” Withoutconsidering cant connectiontotheotherinstitutionsandsocial church asaself-standingentity, withoutanysignifi tions” (57).Theologians,hecomplains,“treatthe of ecumenism orchurchpolity“tradeinabstrac the following admission, namely, thatdiscussions weaknesses, Leithart givesaway hisargumentwith discussion ofdenominationalism anditsinherent logical argumentonbehalfofunity. Inhisown background noise tobiblicalexegesisortheo existing social andpoliticalstructuresaresimply problem inLeithart’s book—namely, toactasif church and state, anotherformof ecclesiology church andstate, when moderngovernments began todisentangle historians callconfessionalization). Andafter1789, tional expressionsofChristian identity(whatsome the generalaffirmationsof Christian Europetona The downside of this important andpoignantThe downside ofthisimportant structures.(57) governmental Catholicism withoutpayingattentiontometa- about denominationalism andReformational organized. We cannotdojusticetoquestions another andthewaychurchesareinternally affects thewaythatchurchesrelatetoone tions. Thatnetworkofnonchurchinstitutions legal, economic, media, andotherinstitu structure linkedtoacomplexnetofpolitical, congregational—is partofanecclesialmeta- Every church—Presbyterian,episcopal,or That question, infact,points tothelargest ------the Westminster ConfessionofFaith. Thefirst are leftwiththeideaofchurchunity assertedin ogy hefaults. Leithart’s argumentisasabstracttheecclesiol church unity plausibleandpossible.Withoutthat, business, andpoliticalstructuresthatwillmake congregations, butapolicypaperforpolitical, sense, hedoesn’tneedvagueadviceaboutlocal In thatcase,forLeithart’s callforunity tomake structures. what Leithart callsmeta-governmental practiced Christ’s callforunity inthecontextof ers andchurchofficershavealwaysheard tions ofecclesiologyistorecognize thatbeliev emerged. Thepoint ofnotingthesedifferent itera dale, Michigan. Hillsdale Orthodox PresbyterianChurch inHills in Hillsdale,Michigan, andservesasanelderin Darryl G.Hart serve mealstothehomeless. Methodist neighbors atthelocalSalvationArmyto conception ofchurchunity thanworking with is justme,butthatappearsamuch moreprofound ished theraceandhavepassedintoglory. Maybeit are united inChristwithbelieverswhohavefin mysteries. Butitisalsoamazingtoponderthatwe gone beforeus.Yes, itisabstract.Thatthewayof encompasses thatgreatcloudofwitnesseshas a fairlyprofoundunderstandingofunity sinceit Machen, myparents,andme.Thatseemslike the dead,fromAbrahamandPaul toJ.Gresham ofuniting allbelievers, thelivingand advantage Yetinvisible buttangible. thisidealofunity hasthe for Leithart, sincehewantsunity tobenotsimply Head thereof.” Thismaybetooabstractanidea are, orshallbegatheredintoone,underChristthe of thewholenumber oftheelect,thathavebeen, or universal church,whichisinvisible,consists paragraph ofchapter25declares,“Thecatholic Without suchacomprehensiveproposal,we teaches history atHillsdaleCollege - - - - - drives, iTunes, or in various streaming services. My Sweet Revenge: Digital problem has always been with the uncritical acceptance of every new device, along with the almost Meets Reality religious rejection of the old device it replaces. Originally published electronically in Ordained Servant What does it give, but also what does it take away? Online April 20171 And how do the answers to these questions shape my navigation of this ever-changing environment? by Gregory E. Reynolds For example, look at the wood-burning fireplace. In recent years efficiency and safety have The Revenge of the Analog: Real Things and Why called for fake fires and gas fire places. Placing logs They Matter, by David Sax. New York: Public on a live fire is costly in terms of human labor and Affairs, 2016, xix + 282 pages, $25.99. natural resources. So what is missing? The human element, the enchanting smell of burning wood. hat is it with these kids—they’re buying Years ago there was one room at the Woodstock Wvinyl records, cassettes, and film. In the late Inn in North Woodstock, New Hampshire, that nineties, when everyone was shedding their vinyl still had a wood fireplace. The porch was stocked records, I was scooping them up left and right with wood. Assumed was willingness to transport from ten cents to a dollar. These were in excellent the logs from the porch to the fireplace, and the or new condition and often famous performances ability to light a fire—a considerable skill learned and/or well-known producers on the best labels, through much experience. Efficiency is gained for like Deutsche Grammophon and RCA’s shady dog commercial establishments, but a real fire is in- “Living Stereo.” There was producer John Pfeiffer, comparable—the human engagement, the aromas, whose RCA Red Seal productions are second to the movement of logs, and the glowing embers. none. Then there were performances like Fritz I have not been able to assess fully the warmth Reiner’s conducting of the Seventh Symphony of that audiophiles attribute to the vinyl experience, Beethoven with the Chicago Symphony Orchestra but it has more to do with the analog experience of (LSC 1991). the turntable than actual audio quality, unless they The greatest trove was a deposit of over 3,000 are referring to the subtle crackling sounds. classical records at the local Goodwill. It took Enter David Sax. The subtitle exaggerates to me several visits to comb carefully through this make a point: “Real Things and Why They Mat- treasure trove. I would go after lunch each day ter.” Of course, digital is real, but sometimes it with a sense of excitement I had only known in my distorts reality and tends to distance us from space- early book-collecting days. I only bought records time reality. I often see Photoshopped pictures that in perfect condition and came away with several have the whiff of ersatz. Sherry Turkle has reported hundred, including a few in their original cello- on the danger of those who retreat into virtual real- phane wrappers. Little did I know that vinyl would ity to escape real life. make a comeback. I will give the gist of each chapter in order to Now lest you think I oppose technological entice the reader to buy the book. progress, I do not wish to return to pure vinyl David Sax, a Canadian journalist, begins and listening. I enjoy the variety of access I have to ends the book with stories from his own analog and music on my several devices. I enjoy an expanding digital journey. He confesses that soon after the Servant Reading Servant collection of CDs. Of course, now even those are first iPhone was available “my wife and I were just giving way to MP3s, where music lives on hard like every other couple; our faces buried in screens at the dinner table, blind to the world around us and to each other. . . . digital’s gain was not with- 1 http://www.opc.org/os.html?article_id=622&issue_id=124. out sacrifice” (xiii). Then a friend started using his 145 146

Ordained Servant $ Volume 26 2017 a littleundermillion in2007toovertwelve second plant(4).Salesofvinylrecordsgrewfrom a low point in2010,butby2014itwasbuilding a record-pressing plantsintheworld,ithadreached Pressing (URP)”(3).Oneofthethreelargest on thefactoryflooratNashville’s United Record past” (xviii). the futureoftechnology, withoutforgettingits an emergingpostdigitaleconomythatlookstoward believes thattheconclusionprovides“amodelfor question, Whyisanalogmakingacomeback?He his point grewoutofhisresearchbyaskingthe and lotsofreading toprovehispoint. Actually, firsthand researchthroughdozensofinterviews sertion andquite anothertoproveit.ButSaxdoes ofanalog. come toappreciate therealadvantages technological progressanddevelopmentthathave ered thatitisoftenthoseonthecuttingedgeof interest inanalog.To hisamazement,hediscov Sax’s explorationofanewassessmentrenewed to show newlife”(xiv).Thiswasthebeginning of that “hadbeenrendered‘obsolete’suddenlybegan senses” (xiii).Thenhebegantonoticethatthings hard drive..Itallinvolvedmoreofourphysical rewarding, thanlistening tothesame music offa seemed moreinvolved,andultimately it waslessefficient “theactofplayingarecord parent’s Saxobservedthatwhile oldturntable. sic isjustvibrations inair. .Whenarecordis director ofmarketing,JayMillar, explains,“Mu The Beatles albumpressedinthe United States. records ofElvis,JohnnyCash, andeventhefirst million in2015 (10).Inthesixties,URPpressed Chapter 1,“TheRevengeofVinyl,” “begins It’s onething,ofcourse,tomakesuchanas productivity, ratherthanhinderit.(xvii) ogy imposesonitsuserscanactuallyincrease book, thenaturalconstraintsanalogtechnol touchscreen. Andasyou’llseethroughoutthis mains mightier thanboththekeyboardand it comestothefreeflow ofideas,thepenre outperforms digital asthebestsolution.When digital onescannot,sometimesanalogsimply the kindofreal-worldpleasuresandrewards While analogexperiencescanprovideuswith - - - - - the renaissanceinvinylproductionhasalsoseena them amoreauthenticperformance(25–26).So editing whichdigitalamplifies,gives andtakes, and performersalikearefinding thatthelackof with their music housedonharddrives.Listeners a generationthathaslostthesenseofownership andrecordsappealsto cal presenceofturntables and BarnesNoblecarrynewvinyl.Thephysi vinyl recordsovertheInternet.Now WholeFoods around. Asrecordstoresclosed,theypurchased The niche marketofmillennials begantheturn save theveryanalogrecorditnearlykilled”(11). helped amplifying thosevibrations”(6).“Digital vibrations, andtheneedleispickingthemup playing groovesintherecordareduplicatingthose Economy 2 the “experienceeconomy” Hemingway allsketchedinthesenotebooks(33). of businessdecadesbefore.Matisse,Picasso,and revival(1997)ofthecompanythatwentout Italian pared todigitaltechnology”(31).Moleskineisthe uses onaverypracticallevel,especially whencom tasks and analog technologycanexcelatspecific and istheoldest.“Therevengeofpapershows that was thefirstanalogtechnologytobechallenged predicting apaperlessworldfordecades.Paper cheerleadershavebeen uh) notebooks.Digital ucts likeMoleskine(pronouncedmol-uh-skeen- the mostdigitallysophisticatedusingpaperprod revival ofanalogrecording (27). E. JosephPineandJamesH.Gilmore, In whatJosephPineandJames Gilmorecall your mood.(36) allows foran undiluted physicalrecording of with yourpersonalstyle,andbecauseofthisit ral extensionofthebody. Itdoesn’tinterfere unobtrusive designmakesitfeellikeanatu software. TheMoleskinenotebook’s simple, in 1’s and0’s, withintheacceptedlimits of technology requires—codifying everything is standardized,whichexactlywhatdigital imagination, andimaginationwitherswhenit Creativity andinnovationaredrivenby Chapter 2,“TheRevengeofPaper,” tellsof (Boston:Harvard Business ReviewPress,2011). 2 theanalogbusinesses The Experience - - - -

- that are succeeding today emphasize the authentic- made in the image of God, body and soul. ity of the physical object they sell (40). And sur- Chapter 5, “The Revenge of Print,” demon- prise, it’s the digital natives who are most interested strates that while the cost of print publications in paper (46). So letterpress printers and stationers is significantly higher than digital publication, are popping up everywhere (44). No directions new print publications are being created because necessary. Ikea came out with a brilliant parody people like to hold books and magazines in their on digital catalogs with their new catalog, “The hands. Many of these have begun online and Bookbook”—no batteries necessary.3 gone to print. The periodical you are presently Chapter 3, “The Revenge of Film,” chronicles reading is just such a publication. When I began the dramatic disappearance and reemergence editing Ordained Servant in 2006, I could not find of film. In 1999, 800 million rolls of film were any journal that did this. Our decision to do both produced; by 2011 it was down to 20 million digital and analog has proved wise. Interestingly, (55). Polaroid had been as big as Apple in its day. the advent of desktop publishing has enabled small Ironically it offered both instant photography and publications to produce great-looking magazines the physical artifact of a picture you can hold in (105). In fact, “For all the bravado about the death your hand (66–67). Then the “Impossible Project” of print, most digital publications still spend more was born, emphasizing “analog film’s imperfec- than they make” (107). Print readers are more tion” (69). Polaroid-like cameras began to take on committed than digital readers. As publishers iden- new life (69–70). Kodak’s movie film division was tify niche readers, they are finding that people are rejuvenated when in 2014 directors like Martin willing to pay for high quality print productions. Scorsese began using film again (71). Director J. One editor noted that among the desirable features J. Abrams opined that “he prefers film for its visual of the print edition of a weekly, like The Econo- texture, warmth, and quality” (72). mist, was its “ ‘finishability’: the ability of readers to Chapter 4, “The Revenge of Board Games,” actually finish an issue” (110). The linear format is startling. I just reorganized the board games in of print lends itself to stories, to beginnings and our closet and thought these will never be used endings. “There is a romance about the print again. However, I am plotting to teach my grand- product. It is tactile, beautiful, and you smell the son chess with real pieces instead of digital. So ambition on the page” (113). From a commercial tabletop gaming centers are springing up all over standpoint, advertising works much better on a the country, creating “a unique social space apart page. When I read my digital Wall Street Journal (I from the digital world.” Sax quotes MIT professor do it to save money) I skip right over the ads with Sherry Turkle, who explores the interaction be- a click. tween people and computers and is the author of Chapter 6, “The Revenge of Retail,” shows Alone Together,4 “Networked, we are together, but that the obituary for bookstores in New York so lessened are our expectations of each other that City was premature. Bookstores in the American we can feel utterly alone” (80). “The very need for Booksellers Association (ABA) hit a low of 1,650 social interaction lies at the heart of the revenge of in 2009, down from 4,000 in the 1990s. By 2014 tabletop games” (81). It’s all about being human, they had grown to 2,227 (125). Brick-and-mortar proved essential to profitability. Again, the experience economy: “What the brick-and-mortar retail 3 http://time.com/3265308/ikea-catalog-2015/ “ ‘The 2015 IKEA store does best is deliver an experience, something catalog comes fully charged, and the battery is eternal,’ says an Reading Servant exec named Jörgen Eghammer, also known as Chief Design online retailing struggles with” (126). By offering Guru. He explains that this catalog is not a digital book or an expertise in various genres of literature and e-book, but a bookbook. ‘The navigation is based on tactile touch displaying books in an attractive way, these book- technology that you can actually feel,’ he adds.” stores attract customers. Efficiency is not attrac- 4 Sherry Turkle, Alone Together: Why We Expect More from Technology and Less from Each Other (New York: Basic, 2011). tive in comparison because online experience 147 148

Ordained Servant $ Volume 26 2017 do theentirejob.ArecentDuke University study used appropriately, butnotexclusively, asifitcan Educational technologyismosteffectivewhen and contraststhiswithitsoverallfailure. the boosterismconnectedwithonlineeducation belonging andpurpose(176–77).Saxemphasizes latter arepartofcommunities thatfostera senseof education.The the humanity ofbrick-and-mortar pares theefficiency ofonline-onlyschoolswith this partofthestory. The centralityofthehumanisagainevidentin a significant contributiontotherevivalofDetroit. Shinola teachesarangeofjobskillsthathasmade goals”(163). tends tobeoneofitsfundamental jobs isthatminimizing theuseofhumanlabor the digitaleconomy’s failuretocreatesignificant reasonbehind omy (155).“Themoreimportant featureoftheAmericanecon still averyimportant demonstrated thatanalogjobsandproductsare that wasfoundedin2011.Itsmeteoricsuccesshas brandwascreatedforthiscompany of aheritage among otheritemsindowntown Detroit. Thefeel specializes inwatches,bicycles,andleathergoods Shinola, the American luxury fascinating chapter. The successstoriesofsmallbookstoresmakethisa is disembodied. People cravehumanassistance. between using aniPad orpaperandpencil—they an exampleofafifthgrade class givenachoice negative impactontestscores (183–84).Saxgives math andreading educationhadapersistently showed thattheintroductionofcomputers into process itlearns.(181) kid’s braindoestheheavylifting,andin percent child:paint,cardboard,sand.The contrast, arereallytenpercenttoyandninety them todoandnomore.Thebesttoys,by tion canonlydowhatthecomputerallows crayon andpaper. Achild’s limitless imagina outcomes ofasinglechildequipped witha atinyfractionofthe best educators,contain grams andgames,devisedwiththehelpof Even thebesteducationalcomputerpro Chapter 8,“TheRevengeofSchool,” com Chapter 7,“TheRevengeofWork,” highlights lifestyle brand - which - - - like Yelp havefoundthatrealcommunity, on-the- companies areas likemeetingsanddesign.Digital new ways,limiting theuseofdigitaldevicesin Silicon Valley hascometovaluethehumanin world valuestheanalogmorethananyone”(207). Digital,” surprisesuswiththefactthat“thedigital (201–3). than themeretransferofdata analogreality,tal becauseeducationinvolvesmore failure. Thereasonisteachers,amostfundamen was itsbiggestpromoter. Itprovedtobeamassive educational system.Google’s SebastianThrun open onlinecourses),billedtochangetheentire similar resultprovedtruewithMOOCs(massive overwhelmingly preferredtheanalog(187–88).A believed since Ibeganmydoctoralstudies on that itrepresentsareavindication ofwhatIhave (236). what wedo,anditisinterpersonal relationships” said hewasprotecting:“We look attheheartof to spoil thestorybutgistiswhat director camp andhow theyhavedealtwithit.Idon’twant challenge thatdigital deviceshasbroughttothe charming storyofSax’s oldsummercampandthe tradicted withoutpayingaheavyprice. humanity isagiven,realitythatcannot becon bodies” (226–27).Just so,andthat’s thepoint—our tion toanalogthings,becausewelivein Technology Wants Kevin Kelly, atechno-idealistandauthorof successful (217). ground relationships,maketheir digitalpresence Chapter 9,“TheRevengeofAnalog,in I willconfessthatthisbookand thetrend The epilogue,“TheRevengeofSummer,” isa (221) advantage. embrace analogtogivethemacompetitive productive waytoconductbusiness.They it becauseanalogprovesthemostefficient, embracing analogbecauseitiscool.Theydo corporations intheworld.Theyarenot They arethemostadvanced,progressive the peopleworkingthereareafraidofchange. the waybusinesswasoncedone,orbecause out ofsome These companies arenotturning toanalog Mad Men , admitted, “We haveanattrac -inspired nostalgia for -inspired nostalgia What - - - homiletics and electronic media in 1990. Neither digitopian nor dystopian, I have always enjoyed a “Now Then . . .” variety of analog realities. I have a 1965 rotary tele- Originally published electronically in Ordained Servant phone in the dining room of our antique house, a Online June-July 20171 turntable and vinyl records, books in every room, fountain pens and fine stationery. It is heartening by Gregory E. Reynolds to witness the revenge of the analog, not because I have sympathy with Ned Ludd, but because it The Presbyterian Philosopher: The Authorized Biog- renews appreciation of embodied life and helps raphy of Gordon H. Clark, by Douglas J. Douma. hone the skills of navigating the digital world. It Eugene, OR: Wipf & Stock, 2016, xxv + 292 is not either digital or analog, but both working in pages, $37.00, paper. harmony. That’s why I heartily recommend this book. Church officers should digest it and consider ow then,” said Dr. Clark as he sat behind the value of the face-to-face relationships and the “Na small, utilitarian oak table in a second- live worship we enjoy each Lord’s Day, face-to-face floor classroom in Carter Hall at Covenant Col- with God, as it were. lege in the fall of 1974. He then placed his pocket I have always thought that the historical resur- watch on the corner of the table as he looked out rection of the Lord Jesus Christ impinged in a the window to gather his thoughts. He proceeded palpable way on this topic. Space-time tangibles to launch us into the complex world of contempo- are an important part of the Christian hope. How rary philosophy. These were deep waters, but the electronic realities—which do relate to intangibles clarity of Clark’s thought enabled us to navigate. in our experience—relate to the real is yet a mys- Gordon Haddon Clark was a major influence tery to be considered. on my life. To a novice like me in the world of The death of print, vinyl records, and other Christian scholarship, Clark was a breath of fresh tactile things has been grossly exaggerated. Little air with his old-school pedagogy and theology did I know that by staying out of date I would sud- during my final year at Covenant College from denly become cutting edge. The revenge is sweet. 1974 to 1975. Since most students were intimi- dated by his demeanor, which reminded some of Alfred Hitchcock, a few of us had him to ourselves. Gregory E. Reynolds serves as the pastor of Amo- It only took an ounce of humility and a hunger to skeag Presbyterian Church (OPC) in Manchester, learn to get his attention. Underneath the stern New Hampshire, and is the editor of Ordained exterior was a warmhearted man. He excelled in Servant. his knowledge of much of the history of philosophy. To this day I regularly consult his one-volume history of philosophy, Thales to Dewey.2 He taught me the discipline of thoroughly understanding a thinker’s philosophy by analyzing and articulating it in detail before engaging in critical assessment. My first assignment was Augustine’sDe Magistro. Then I wrote my senior thesis on Jonathan Ed- wards’s The Freedom of the Will. Servant Reading Servant

1 http://www.opc.org/os.html?article_id=636&issue_id=126. 2 Gordon H. Clark, Thales to Dewey: A History of Philosophy (Boston: Houghton-Mifflin, 1957). 149 150

Ordained Servant $ Volume 26 2017 Sunday campaignin1915(8). Clarkthrivedina mature faith,havingmadeaprofessionatBilly attended theUniversity ofPennsylvania witha extensive exposuretotheReformedFaith. Gordon B. Warfield, soyoungGordonhadanearlyand David Clarkstudied underA.HodgeandB. and theFree ChurchCollege(4).AtPrinceton, who attendedPrincetonTheologicalSeminary byterian parents.Hisfather,David,wasaminister Douma isverygoodatexplaining both. in common,aswelltoidentifytheir differences. approach. Ihavelearnedtovaluewhattheyheld ism, butIhavestilllearnedmuch fromClark’s convinced ofVan Til’s versionofpresuppositional whatever onemaythinkofhisapologetics.Iam of Clark’s expansivecontributiontothechurch, Clark, thisbookwilldemonstratethegreatvalue least aware ofsometheissues. versy, willbemoreinterestingtothosewhoareat history, especially intheClark–Van Til contro in thesedisciplines. ofsomethe Also,thedetails sions willprovedifficult forthosewithouttraining Some ofthephilosophicalandtheologicaldiscus life, thisisafascinating andveryinformativeread. who hasanyconnectionwithClark’s thoughtor to paintanaccuratepictureofClark.For anyone and philosophyofClark.Healsodoesn’thesitate personal biography, intellectualdevelopment, by anadmirer, hedoesafinejobintracing the paternal kindnessandinstruction. had alastingeffectonme.Ishallneverforgethis and theWestminster ConfessionandCatechisms disciplines me,hisloveforScripture hetaught mail foradecadeupuntilhisdeath.Beyondthe only onegameofchesswhileplayinghimby help—although itcouldalsobefrustrating:Iwon I foundClark’s logicalrigortobeofenormous undergraduate philosophyin1924(10–11) atthe agoras inAristotle’s DeAnima with adissertation entitled Kappa,andcompleted hisdoctoratein1929 Beta rigorous academic environment,waselectedtoPhi Clark wasbornonAugust 31,1902,toPres If thatcontroversyisalloneknows about While Douma’s biographyisclearlywritten Coming outofthe1960scounterculture, Empedocles andAnax . Hebeganteaching - - - - - of CharlesHodge,theWestminster Confession, best interpreterofPaul. TheOldSchooltheology in Augustine, thatCalvinwasthe andmaintained of Godandsometheremnantsempiricism thinking. Ofcourse,herejectedPlotinus’s doctrine Confession allhadapowerful influenceonhis Plotinus, Augustine, Calvin,andtheWestminster ing thelogicalconsistencyofChristianfaith. lieving philosophiesandworldviews,whiledefend seeking touncoverlogicalinconsistencies inunbe how hecametohisversionofpresuppositionalism, there (13). a chapteroftheLeagueEvangelicalStudents University ofPennsylvania. In1936hefounded that irritated thecollege’sthat irritated inter-denominational for Clarkbecausehe“expounded theologicalviews to amajorcontroversyinthe 1940s(35). approach. Thiswouldlead with histranscendental Vanstand Til, hecametodisagree fundamentally Van Til’s syllabi notes.AsClarkbegantounder teaching apologeticsatWheaton,Clarkevenused of year first mitteehis onChristianEducation.In and Van Til wereelectedtoserveontheCom his part,saw Clarkasanally”(31). founded in1929.Doumaconcludes,“Machen,for minster TheologicalSeminary, whichMachenhad Clark’s father,David,wasontheboardofWest of theOPCatbehestMachen(30).Also, deeply involvedinthefounding andearlyhistory heresies underChristianlanguage(28).Clarkwas Christianity andtheliberalismthatartfullyhidits which Machenclearlydistinguished betweentrue tour deforce (27). Clarkespecially admired Machen’s 1923 McAllister GriffithsandMurray Forst Thompson in thecourtsofchurchalongsidemenlikeH. and achurchman,hefoughtagainstthisheresy central tenetsoforthodoxChristianity. As anelder opposed theAuburn Affirmation’s denial ofthe dox PresbyterianChurch(OPC),Clarkstrongly central informing Clark’s thinking(17–22). and theteachingofJ.GreshamMachenwereall Chapter 2onintellectualinfluencesshows The Wheatonyears(1936–43) weredifficult At thefirstOPCGeneralAssembly, bothClark During theeraofformationOrtho , Christianity andLiberalism , in - - -

- - - establishment, but despite conflicts with the should not be forgotten by those of us who are not administration and board of trustees, his years at on board with his apologetics. Wheaton were some of his most productive” (38). By emphasizing the importance of a Christian He now had an opportunity to influence Christian worldview, Clark made a significant contribution students, some of whom would become notable to students seeking to navigate a liberal educa- church leaders such as Edward Carnell, Edmund tion. On the importance of developing a Christian Clowney, Carl Henry, Paul Jewett, and Harold worldview, Clark and Van Til were agreed. Where Lindsell. Even Billy Graham took medieval phi- Clark came to disagree with Van Til is in the area losophy from Clark (43). Clark sent many students of epistemology. Clark rejected both empiricism off to Westminster Theological Seminary. and the traditional proofs for the existence of God, Students often accused Clark of being “cold,” whereas Van Til still held to aspects of empiricism, and he was stoic, as Douma admits, but he used and believed that the traditional proofs must be for- this sternness to instill logical thinking and mulated in terms of a Christian epistemology (74). scholarly discipline in his students. If he at times In Chapters 6–8, Douma does a masterful emphasized the rational over against emotion, job presenting the great conflict in Clark’s career it was due partly to his stoicism but more to his and the history of the OPC. He has researched the proper aversion to the anti-intellectualism of the episode with great care and presents the results fundamentalism of his day. Once, when reading a in a fair and balanced way. For the most part he passage from Jock Purves’s Fair Sunshine about a leaves the reader to decide. I was happy for an op- Scottish Covenanter martyr, I saw a tear roll down portunity to revisit an old and very complex issue his cheek. that I had not thought much about for decades. I Chapter 5 explore the origins of Clark’s learned a lot of new things about that controversy, presuppositionalism, which Douma sums as even though I had investigated it very closely in the “synthesis of two factors: (1) the rejection of seminary. I believe that, whatever the reader’s as- empiricism and (2) the acceptance of worldview sessment of the issues involved, he will learn from thinking” (58). Clark insisted that absolute truth the history, because Douma is a serious historian. cannot be obtained through experience. He also I do not intend to go into much detail on the three believed that the senses are untrustworthy, thus chapters covering the controversy, or I will greatly disagreeing with the Scottish Common Sense exceed the editor’s word limit. Realism of his father and old Princeton (63). The Clark applied for ordination in the OPC idea of the logical coherence of Christianity was through the Presbytery of Philadelphia in March not new to Clark. James Orr and Abraham Kuyper 1943 (77). The 1944 General Assembly voted to held a similar view (64–7). “Clark came to believe waive the requirements of both a seminary edu- that all knowledge possible to man is limited to cation and the study of Hebrew. A protest was the propositions of the Bible and that which can submitted, arguing that the waiver was premature be logically deduced from the Bible” (68). This given the absence of “discussion of the evidence does not seem to allow for various kinds of knowl- concerning Clark’s theological examination” (78). edge, especially in the area of common grace and At the same time a document titled “A Program for general revelation. I know that when it comes to Action” was circulated by Clark supporters which, science, however, Clark was an operationalist,3 among other things, encouraged affiliation with a position consistent with the tentative nature of the non-Reformed American Council of Christian Servant Reading Servant the scientific method, which is empirical. Clark’s Churches, favored a recommendation against the rigorous defense of the infallibility of the Bible consumption of alcoholic beverages, and pressed for the church to supervise Westminster Theologi- cal Seminary and The Presbyterian Guardian. So 3 Gordon H. Clark, The Philosophy of Science and Belief in God (Nutley, NJ: Craig, 1964). there were more than theological differences at 151 152

Ordained Servant $ Volume 26 2017 (108). Beginning in1945,Clarkacceptedaposi Clark andsupportedhistheologicalpositions” 1945 meeting,defending “thedecision toordain plaint ing ofClarksupporters,respondedto have passedthisordination test(102). Clark concluded,HodgeandMachenwouldnot liever, IneverthelessthinkDoumaiscorrect.As the commongroundbetweenbelieverandunbe approach inrejectingtheneutralbarofreasonas ments forordination. AsonewhofavorsVan Til’s apologetics goesbeyondtheconfessionalrequire that requiring subscriptiontoaparticularviewof the complaint(87–101).Doumamakespoint Douma helpfullyexplainsthefourissuescausing was linkedtotheseotherverydistinct issues(85). Whatissadthattheordinationunderstandable. tives ofthePlanAction,complaintisvery sent manystudentsthere(84).Giventheobjec commencement speakeratWTSin1941and (83). Clarkwassurprised,sincehehadbeenthe Jr., lodgedacomplaintagainsttheordination Til, EdwardJ.Young, andArthurW. Kuschke N. B.Stonehouse,Paul Woolley, CorneliusVan among whomwereR.B.Kuiper,LeRoyOliver, (82). Threemonthslater,twelvechurchofficers, what thecallassociated withtheordination was OPC inWillow Grove.Doumadoesn’tmakeclear ordained asaminister, becoming partofCalvary of thelanguage.OnAugust 9,1944,Clarkwas read Genesis1inHebrewtoprovehisknowledge education wasaffirmedona34to10vote.Clark licensed topreach,andtheGAwaiverofseminary phia mettoconsiderClark’s ordination. Hewas were alarmed. nation” (81).Itisnowonderthatcommissioners opportunity tochangethedirection ofthedenomi Program forActionsaw Clark’s ordination asan play behindthescenes.“Theministers leading the er thatyearhe wroteanarticlein received after examination inOctober1945.Earli his credentialstothePresbytery ofOhio.Hewas University in Pennsylvania, sohesoughttotransfer professorof philosophyatButler tion asassistant A special committee of thepresbytery, consist On July 7,1944,thePresbyteryofPhiladel with The Answer atthepresbytery’s March The Presbyterian The Com ------debate andnotanissueforordination. Princeton’s, itshouldhaveremainedanacademic aspect toClark’s apologeticastherewasinold reason alone(127).Althoughthereisarationalistic scribes thosewhobasetheir knowledge onhuman As Doumapoints out,technically, thislabelde ing the“overriding issue:chargesofrationalism.” the freeofferofgospel.Hesumsupbydiscuss divine sovereignty andhumanresponsibility, and of God,therelationshipfacultiessoul, of thetheologicalissues:incomprehensibility pages 110to127,Doumagivesahelpfulsummary position ofanisolationist porcupine”(109).From Guardian the UPCNAwith thePCUSA.Whenthis occurred (172). Hestronglyopposedthe proposedmergerof “My dadnevercomplained about theOPchurch” denomination, but,ashisdaughterBetsytestified, time (167).Hebecamedeeply involvedinhisnew duced animpressivenumber ofbooks duringthat at ButlerUniversity from1945to1973. He pro controversy, Doumadigs intoClark’s longtenure wish thisclarificationhadbeenmadeattheoutset. charge ofskepticism (158).Ifoundthishelpful and in theareaofepistemologyordertoavoid the Stonehouse, andKuschkeclarified Complainants” (157)DoumaarguesthatMurray, the heading of“ChangesinthePosition ofthe terian ChurchofNorthAmerica(153).Under OPC inOctober1948tojoin theUnited Presby continued, leading toClark’s departurefromthe (137). demand” theory ofknowledge thanourstandards bytery ofPhiladelphiatoexactamorespecialized opinion that[ The reportconcluded:“Ourcommittee isofthe and theGAagreedbyavoteofnearlytwotoone. Murray (136).ThemajorityreportfavoredClark, Lawrence Gilmore,BurtonGoddard,andJohn consisting ofRichardGray, Edmund Clowney, committee todealwiththecomplaintwaserected, Twelfth GeneralAssemblyinMay1945.Aspecial Presbytery ofPhiladelphiawasappealedtothe The complaintthathadbeendefeatedatthe Just whenthereadermayneedabreakfrom Although thecasewasover,controversy criticizing theOPCforassuming “the The Complaint ] requires thePres The Complaint - - - - - in 1958, he helped to lead his congregation out But I heartily affirm the best of his convictions: the into the Reformed Presbyterian Church, General inerrancy of God’s Word and the summary of its Synod (RPCGS, 173). After the death of the pas- teaching in the Westminster standards. Whatever tor, Clark preached regularly for over eight years our disagreements with Clark may be, we must ap- (175). He was truly a churchman. In 1965, he preciate his deep commitment to Christian schol- assisted in arranging a merger between his denomi- arship and the Christian faith, which he clung to, nation (RPCGS) and the Evangelical Presbyterian to his dying day. He defended Machen, inerrancy, Church (EPC) to form the Reformed Presbyterian and the Westminster standards. In the end, Clark is Church, Evangelical Synod (RPCES). The EPC on the side of the angels. brought Francis Schaeffer and Covenant College After a chapter on Clark’s theology of the and Seminary (176). Trinity and the incarnation, Douma covers Clark’s During this time, Clark and Van Til both years teaching at Covenant College (1974–84). opposed Barthianism with trenchant critiques This chapter includes an interesting history of from different epistemological perspectives in their Clark’s opposition to the RPCES joining with the respective books in 1963: The Theological Method newly formed Presbyterian Church in America of Karl Barth and Christianity and Barthianism. (PCA) (235–39). Ironically, one of his reasons They also both ardently defended biblical iner- for opposing the union was that it would be “an rancy (180–81, cf. 209), something Van Til would unmerited insult to the Orthodox Presbyterian warmly recall about Clark in their later years and Church,” because earlier the RPCES had voted renewed friendship. against merging with the OPC, despite the OPC’s Douma reports on Clark’s life outside of work favorable vote (236). (176–80). On the human side, Clark was a legend- My favorite part in this final chapter is “ ‘My ary chess player. A friend and I once played Clark good friend’—personal reconciliation with Corne- together. He took us both on at once and beat us lius Van Til” (240–42). I witnessed the first of four handily in a matter of minutes. I recall watching friendly meetings between the two aged apologists. him feed the wild dogs on the Covenant College It was significant that two of the original complain- quad. He kept a supply of biscuits in his suitcoat ants, LeRroy Oliver and Paul Woolley, went to pocket. Clark also had a dry sense of humor. In a lunch with Van Til and Clark after Clark spoke class at Covenant College, he referred to distressed in chapel at Westminster Theological Seminary blue jeans as “synthetic poverty.” in 1977. Thereafter, Van Til and Clark referred In chapter 10, Douma enumerates four theo- to each other as good friends. “Later that year, in logical contributions of Clark: (1) an axiomatized an interview for Christianity Today, Van Til made epistemological system, built like Euclidean geom- reference to ‘my good friend Gordon Clark [who] etry, with Scripture as the basic postulate and doc- believes in the inerrancy of the Bible’ ” (240). trines as derived theorems (184–88), (2) theological Remarkably, in 1983 Van Til asked Clark to speak supralapsarianism in which the logical order of the at a dinner in Van Til’s honor. Without diminish- decrees is the reverse of the temporal execution ing their theological differences, reading this was (188–92), (3) the solution to the problem of evil a little taste of heaven. I highly recommend this (192–94), and (4) arguments for a return to tradi- book. tional logic (194–98). These comprise an accurate When I arrive in heaven I plan on having description of Clark’s views on these major topics. lunch with professors Clark and Van Til. Servant Reading Servant Chapter 11, on “Clark’s Boys,” distinguishes between prominent leaders who strayed from the Gregory E. Reynolds serves as the pastor of Amo- doctrine of inerrancy and those who didn’t. Clark skeag Presbyterian Church (OPC) in Manchester, would have been disappointed that, as a minor New Hampshire, and is the editor of Ordained “Clark boy,” I became a Van Tilian in apologetics. Servant.

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Ordained Servant $ Volume 26 2017 in hisforwardtothebookasks whyHartwould 2016, issueofthe his reviewof Standard his memoirs faith inChristthathenamedthefinalvolumeof in ruralAmerica.Sodisdaining wasMencken of tion, etc.)andsuperstitions(Christianity) prevalent against popularcauses(sexualoppression,Prohibi amongsecularintellectualsashewarred like status pretense ofbeing religious.Menckentookprophet- of thefirsthalftwentiethcentury, madeno well-known Americannewspapermanandsatirist norm forthegenre.Mencken,perhapsmost D $19.37. Eerdmans, 2016,xiv+259pages,$14.04Kindle, of H.L.Mencken Damning Words: The LifeandReligiousTimes by DannyE.Olinger Online Originally publishedelectronically in World Mencken inMachen’s Journal 2 1 http://www.opc.org/os.html?article_id=642&issue_id=127. Andrew Ferguson, “Poking theRibsofBelievers,” Ferguson notedthatseriescoeditor MarkNoll history.” figures throughoutAmericanandBritish religious original biographiesonimportant Library ofReligiousBiography, “aseriesof publishing abookaboutMenckeninthe Mencken” seemstoknow it’s prettywacky— The LifeandReligiousTimes ofH. L. Everyone involvedwith“Damning Words: Andrew Ferguson, senior editor ofthe , December14,2016. raphy ofH. L.Mencken,doesnotfitthe amning Words August-September 2017 , emphasized this angle from the start of , emphasizedthisanglefromthestart 2 Heathen Days

Damning Words Wall StreetJournal , byD.G.Hart.GrandRapids: , D. G.Hart’s religiousbiog . 1 intheDecember14, Ordained Servant . Hewrote, Wall Street Weekly - - fair review. But,forreadersofD. G.Hart’s writ figure andwantedtowriteaMenckenbook. Hart becameenamoredofMenckenasaliterary knowledge ofthesubject,Ferguson concludedthat particularly itscharming writingandtheauthor’s in supplyingananswer. For allthebook’s virtues, (3). InFerguson’s judgment,Hartisnotpersuasive of religiousbiographiesprominent Americans?” Why shouldMenckenqualify forentryinaseries “What doesanyofthishavetodowithreligion? the introduction,Harthimselfposesquestion, literary accomplishmentsinthefirsttwopagesof biography ofMencken.AfterlistingMencken’s think anyonewouldbeinterestedinareligious more: JohnsHopkins University Press, 1994),2. Crisis ofConservative ProtestantisminModernAmerica 4 3 Ibid. thority ofScriptureandthesupernatural, andyou the importofMachen’s argument.Losetheau Machen’s Calvinistic beliefs,butheunderstood the PresbyterianConflict.He might have loathed context andalevelofdiscernment forMachenand devotees, however, Menckenprovideshistorical obscure figurefromthepast”(6). For Machen “to Menckendevotees,Machenisjustonemore Machen in1930and1937,but,asHartwrites, tion. Menckenwrotetwomemorablepiecesabout chen undoubtedlyplayedapartinHart’s motiva verdict ofMachentheCalvinist. economy.” in itthanyouwillfindmathematicsorpolitical sort ofHumanism withlittlemoresupernaturalism above thestratumofmob,isnomorethana “What survivesunderthenameofChristianity, ity inmoderngarbhadfailed.Menckenwrote, projectofrefashioning Christian whole Protestant found intriguingwasMencken’s beliefthatthe America throughthelensofMencken.WhatHart thepost-Worldpage established War Isettingin Machen, his motivation.Inintellectualbiographyof ings onJ.GreshamMachen,therearecluesto D. G.Hart, It isafairquestion, andFerguson wrotea The connectionbetweenMenckenandMa Defending theFaith 4 Menckenthesecularistechoed Defending theFaith: J.GreshamMachen andthe , Hartonhisopening (Balti 3 ------lose historic Christianity. Upon Machen’s death, to be a part of the church; what he wanted was to Mencken wrote: be a newspaper writer. He was soon hired by the Baltimore Morning Herald. Hard working and [Modernists] have tried to get rid of all the ambitious, Mencken was soon writing around five logical difficulties of religion, and yet preserve thousand words a day for the paper. A few years a generally pious cast of mind. It is a vain en- later he started taking on editorial tasks and even terprise. What they have left, once they have found time to write books, including The Philoso- achieved their imprudent scavenging, is hardly phy of Friedrich Nietzsche, published in 1908. more than a row of hollow platitudes, as empty Mencken’s interest in Nietzsche was tied in [of] psychological force and effect as so many part to Mencken’s desire to break the hold that he nursery rhymes. They may be good people and believed Christianity had on American culture. they may even be contented and happy, but Nietzsche had argued that Christianity was untrue they are no more religious than Dr. Einstein. and degrading. Mencken would labor throughout Religion is something else again—in Henrik his career to find scientific support for these philo- Ibsen’s phrase, something far more deep- sophical contentions. down-giving and mudupbringing. Dr. Machen The same year that Mencken published tried to impress that obvious fact upon his fel- his Nietzsche volume, he started writing for the low adherents of the Geneva Mohammed. He literary magazine Smart Set. Through Smart Set, failed—but he was undoubtedly right. (8) Mencken’s national reputation was established. Hart concludes that Mencken seemed to be In 1913 he assumed the role of coeditor with able to tell the difference between serious and George Jean Nathan. In their editorial policy, they ephemeral forms of belief. This is the thread that wrote, “Both of us are opposed to all such ideas as Hart pursues in Damning Words. It is also why he come from the mob, and are polluted by stupidity: believes that a religious treatise on Mencken is Puritanism, Prohibition, Comstockery, evangelical valuable. Christianity, tin-pot patriotism, the whole shame of Born on September 12, 1880, in Baltimore, democracy” (77). Henry Louis Mencken was baptized into the Mencken’s mocking definition of Puritanism Protestant Episcopal Church. The christening was in 1917—“Puritanism is the haunting fear that not because of the faith of his parents, August and someone, somewhere, may be happy”—is perhaps Anna, but because Anna believed it was a rite of his most well-known epigram. The individual that passage in civilized society. When Henry was old embodied Puritanism for Mencken more than any enough to go on his own, August would send him other was Woodrow Wilson, the Presbyterian presi- off to Sunday School with the Methodists. August’s dent who advocated the adoption of Prohibition. motivation was not that his son would grow in the Wilson unwittingly helped to create the new era of knowledge of Christ, but that August would have a American Puritanism, where “the special business quiet time to nap. of forcing sinners to be good was taken away from At fourteen years old Mencken was confirmed preachers and put into the hands of layman trained on Palm Sunday 1895 at the Second English in its technique and mystery, and there it remains” Lutheran Church. The Episcopal connection for (93). the family had ended with the 1891 death of his For Mencken the problem with mixing Chris- paternal grandfather, Burkardt Mencken. The cus- tianity and politics to create right-thinkers often Servant Reading Servant tom remained in the Mencken family, however, depended on a belief in the goodness of man. Hart that the children were to join the church, even if, writes: like Henry, they did not believe. Perhaps Mencken’s greatest objection to his In 1899 August Mencken died, and Henry Christian citizens was their optimism about was free from family expectations. He did not want

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Ordained Servant $ Volume 26 2017 were adoptingtheprogressive spirit.Hepredicted a Christians amongProtestants. was lessantagonism for Christianity inAmericawasshifting. There sense. ward. Heconcludedthattheyhadtoomuch good their sins.Hedid notseeonewomancomefor forward everyevening, cryingoutforhelp against pulpit-clown.” Menckenreportedthatmencame lined byBillySunday, “thecelebratedAmerican about attending aweeklongrevivalmeetinghead defend it”(136). came heretotryrevealedreligion.Iam Bryansaid,“They put Bryanonthewitnessstand. trial inperson. prosecutor WilliamJennings Bryan,attendedthe was friendlywithClarenceDarrow anddespised scientific knowledge, respectively. Mencken,who enlightenment toevangelicalChristianity and views regarding ruralbackwardnessandurban Tennessee, allowed Menckentoextendhis dwellers weresuperior”(124). overwhelmingly toruralfolk;forhimthecity defects inallpersons,Menckenattributedthem the difference was“wheretheCalvinist saw such to Calvinistic anthropology. According toHart, envious, andfearfulofothershadaresemblance Mencken’s viewthatmenwereinherentlyselfish, Machen declined. See,Hart, J. GreshamMachenappearasanexpert witnessatthetrial. counsel WilliamJennings Bryanhadrequested inwritingthat 5 Interestingly, in By 1930,Menckenbelievedthatthelandscape Hart alsorecountsMencken’s observations The 1925JohnScopestrialinDayton, avoidance ofit.(115) sumption ofalcohol,butthroughcomplete drunkenness wasnotthroughmoderatecon to virtue.” Consequently, thewaytoprevent that theslightestknowledge ofsinwasfatal that virtueandignorancewereidentical— tion andComstockdependedonthe“doctrine observed perceptivelythatcauseslikeProhibi than hischurchgoing opponents.Mencken him closertoAugustinian notionsofdepravity human nature,aconcernthatironically put 5 Defending theFaith MenckenencouragedDarrow to Defending theFaith , Hartwritesthatlead , 84–85. - - - - of theOrthodox PresbyterianChurch Secretary oftheCommitteeonChristianEducation Presbyterian Church andservesastheGeneral Danny E.Olinger stroke in1948,anddied onJanuary 28,1956. rest ofhiscareer. Heneverfullyrecoveredfroma ity fromtheperspectiveofaskepticthroughout part Wesleyan, theotherpartRomanCatholic. common Americanreligionwascoming soon,one ism,” 2 1 http://www.opc.org/os.html?article_id=648&issue_id=128. in hiscollection English Reformation”byDiarmaidMacCulloch Eamon Duffy “The EnglishReformationafterRevisionism” by raphy. Particularly helpfulexamplesaretheessays developments thathaveemergedinthehistoriog have devotedconsiderabletimerecountingthe its placeinhistory. Historiansworkinginthefield T by Edward Manger Online Originally publishedelectronically in Reformation History English ofthe TrendsCurrent inthe

Eamon Duffy, “TheEnglishReformationAfterRevision Mencken continued towriteaboutChristian Renaissance Quarterly decades abouttheEnglishReformationand here hasbeenmuch inkspiltinthepasttwo October 2017 2 and“ModernHistoriansonthe All thingsMadeNew:The Refor 1 is aministerintheOrthodox 59, no.3(2006):720–31. Ordained Servant . - - - - mation and Its Legacy.3 They, among others, have ity in the English-speaking world down to this very charted the rise and fall of the popular narrative of day. I shall attempt this by examining two books the English Reformation articulated primarily by published in recent years and two books published A. G. Dickens in his magisterial tome The English this year among the slew of titles seeking to benefit Reformation.4 This volume undergirds the still from increased interest in the subject. pervasive idea that the English Reformation was in * * * some ways inevitable, and largely complete by the The Oxford History of Anglicanism, Volume I: beginning of Elizabeth I’s reign. Dickens painted Reformation and Identity, c.1520–1662, edited by a picture of the medieval Church of England as Anthony Milton. London: Oxford University Press, being corrupt and decadent, ripe to fall into the 2017, 544 pages, $135.00. hands of an anticlerical population just waiting for an opportunity to devour it. This image was This is the first volume of four charting the largely effaced by the work of revisionist historians, history of the various ecclesiastical bodies that such as Christopher Heigh5 and Eamon Duffy,6 developed out of the Church of England and the who argued that there was nothing inevitable latter Anglican communion. The dates of this first about the English Reformation. In their theses, the volume are indicative of the contemporary trend church in England prior to the Reformation was for long-perspective views on the Reformation. far from the edge of collapse, but rather a vibrant It is divided into twenty-five chapters themati- and lively institution that contributed to social cally addressing issues relating to the evolution of cohesion and the fabric of everyday life. Central to Anglicanism from the reign of Henry VIII up until their view is that the Catholic reign of Mary I was the Great Ejection of 1662. Understandably, the more than a hiatus in the glorious march towards book opens with a discussion of the problematic England’s natural Protestant destiny, and that one nature of the very word “Anglicanism.” The book could still be talking of reformations well into the seeks to peel away layers of preconceptions and seventeenth century. More recently, historians imposed narratives that have accumulated around such as Peter Marshall7 have trodden a careful this word. An argument is advanced that many path between the two extremes, showing that there groups that are viewed as distinct from “Anglicans,” is truth in both positions, and that the real watch- such as Reformed Presbyterians and Puritans, were words for the English Reformation are complexity solidly within the mainstream Church of England and multiplicity. It would be instructive in this, throughout this period. The term Anglican is a the five hundredth anniversary year of the Refor- later development that most nonspecialists will mation, to look at the current state of historical associate with the concept of a via media, a middle thought on the English Reformation, a series of path, between Geneva and Rome. This myth is events that would define the practice of Christian- dispelled in this volume, as the first four chapters helpfully illuminate through a chronological 3 Diarmaid MacCulloch, All Things Made New: The Reforma- account of the period. The notion of “compromis- tion and Its Legacy (New York: Oxford University Press, 2016). ing” with or in any way seeking to chart a middle 4 A. G. Dickens, The English Reformation, 2nd ed. (University path with Rome on one side was anathema to both Park, PA: Pennsylvania State University Press, 1991). Evangelicals of the Henrician Reformation and 5 See especially Christopher Haigh, English Reformations: Reli- gion, Politics, and Society under the Tudors (London: Clarendon, the Elizabethan settlement. On the other hand, a

1993). distaste for Geneva was held by a number in the Reading Servant 6 See especially Eamon Duffy, The Stripping of the Altars: upper echelons of society, but this was for fear of Traditional Religion in England, 1400–1580 (New Haven: Yale University Press, 2005). the public unrest that might result from a more 7 Particularly the recent Peter Marshall, Heretics and Believers: A “democratic” church constitution, not for its rigor- History of the English Reformation (New Haven: Yale University ous ascetic visual tastes, Calvinistic soteriology, Press, 2017). 157 158

Ordained Servant $ Volume 26 2017 Anglican narrative. fectively forcedthatperiodoutofthemainstream was achievedduringthe1640sand1650sef and theeventsof1662whitewashedmuch ofwhat have overlooked.Therestorationofthemonarchy that PresbyteriansandmodernAnglicansoften church canbeseenaspartofAnglicanism inaway such, theWestminster AssemblyandCromwellian that institution,notbreakaway fromitorendit.As Church ofEnglandwhowereseekingtoreform minster Assemblywereordainedmembersofthe than theScottishcommissioners) intheWest the existingnationalchurch.Allparticipants (other within lish a“new”church,bothwerecontained with whathadgonebeforebyattemptingtoestab Church ofEngland.Far fromconstitutingabreak church withinthebroaderchronologyof the Westminster AssemblyandtheCromwellian Dixhoorn andAnnHughes,whohelpfullyplace such asthevestmentscontroversyof1560s. overissuesofconformity,later becalled“Puritans” ops, andsidedwiththemagainstthosewhowould and Bullinger,regularlycommunicated with bish had direct withthelikesofCalvin,Beza, contact through theranksofEpiscopaltheologians,they go deeperandfurther. AstheMarianexilesrose Bucer iswelldocumented,buttheconnections world. Theinfluenceof Peter MartyrandMartyn with themostinfluentialthinkersinReformed interacted the broaderReformation,butconstantly land wasfarfrom“isolated”oraunique casein edness oftheReformationsacrossEurope.Eng prevalent intherecentliterature:interconnect the EnglishReformation,reflectinganemphasis Culloch’s essayontheinternationalnatureof within theChurchofEngland. accepted toavaryingdegreebythevastmajority reforming thechurch.Thesewereallprinciples or adherencetotheWord ofGodasthebasisfor become theArminian movement oftheLaudian the embryonic ofwhatwouldlater manifestation been called“avant-gardeconformity,” whichwas Culloch’s chaptersonwhathas complementary The other standout chaptersarebyChadVanThe otherstandout A highlightofthisvolumeisDiarmaidMac Also helpfularePeter Lake’s and Peter Mac - - - - -

- - - wanting togainadeeperunderstandingofthe historians workinginthefieldtoday. For anyone research bysomeofthemostableandimpressive plete withthemostrecentscholarshipandrigorous cause oftheReformation. poraries, committed totheWord ofGodandthe must seethemasnuanced asanyoftheir contem iconoclasts.Instead,we in worshipagainstPuritan of trueReformation,orheroic defendersofbeauty of crypto-papistsattemptingtopervertthecourse toward helpingusmovepastthestereotypedimage and RichardHooker. Thisarticlegoessomeway famously characterizedbyLancelotAndrewes period. Thisavant-gardeconformity ismost in England, 1400–1580 (New Haven: Yale Press, 1992) University 8 Catholic, andthelargestsection ofthisvolume rent themesbegintoemerge. Duffyishimselfa historian overanextendedtimeperiod,andrecur is insightfultoseethethoughtofthisimportant been updatedandcorrectedwherenecessary. It published byDuffyoverthepastfortyyears,having not completelyoverturned. insight. Ithasbeenchallengedandmodified, yet and manyowe adebtofgratitudetoDuffyforthis historians haveneededtoreckonwiththisthesis, Catholic ChurchunderMaryI.Allsubsequent to theReformationandnearsuccessof and dynamic realityofEnglishCatholicism prior 1400–1580 Traditionalof theAltars: ReligioninEngland, his treatmentofpopularreligionin historians discussed theEnglishReformationwith don: Bloomsbury, 2017,448pages,$48.00. ofEngland, the Conversion Reformation Divided:Catholics,Protestantsand recommended. English Reformation,thiscannotbetoohighly terrain ofthecurrentdebatessurrounding the Eamon Duffy, This volumeishighlytobepraised,itre This volumeisacollectionoftheessays redefinedtheway Eamon Duffysubstantially . 8 He argued persuasively for the vital Hearguedpersuasivelyforthevital The Traditional Stripping oftheAltars: Religion * by EamonDuffy. Lon The Stripping - - - - . comprises a set of essays relating to the experience church, even if it was ultimately overlooked fol- of English Catholics during and after Elizabeth’s lowing the Great Ejection. The other chapters in reign. In these, the reader is treated to an insight this section address the long Reformation and the into a world that is often left out of narratives of the debates that continued past 1662 and 1688 over English Reformation, where Catholics are viewed the nature of the Protestant church in England, as either evil opponents of the gospel, or agent-less religious tolerance, and the place of Catholicism victims of cruel religious oppression. The truth within that dynamic. Thus, Duffy extends the is that they were neither. Duffy investigates the Reformation further than most text books or single establishment of the English college at Rheims for volumes usually attempt to do. This volume is a the training of English priests, and the infighting worthy read for those interested in exploring some of Jesuits and Jansenists in their approach taken to overlooked aspects of the English Reformation and the re-evangelization, as they saw it, of England. a worthwhile antidote to accounts that can easily These essays go a long way toward humanizing fall into Protestant triumphalism. the Catholic population, showing they were not a * * * faceless, homogeneous mass of seditious traitors. In Reformation Unbound: Protestant Visions of reality they experienced their own internal debates Reform in England, 1525–1590, by Karl Gunther. and acted with real agency, making decisions to London: Cambridge University Press, 2014, 296 conform or resist and strategized on how they pages, $29.99, paper. might most effectively reach their countrymen who had turned away from the sources of authority Originally published in 2014, but republished that for so long remained the keystone of English in paperback this year, Karl Gunther has sought society. to revise our current understanding of the English The first three essays in this volume reassess of Reformation by reappraising the development of the work and life of Thomas More (1478–1535). the radical element within it. He contends that There is inevitable overlap and slight repetition, historians have seen radicalism as a phenomenon which is hard to avoid in three separate essays on that emerged late during the reign of Elizabeth I. one man. The main thrust of the argument in all He endeavors to build a compelling case over the three is to re-cast More as a committed human- course of the book that the roots of this movement ist in line with Erasmus and move away from the go back further than has traditionally been appreci- popular image of him as the arch villain of Henry’s ated. He contends that from very early in the Eng- reign, most recently popularized by Hillary Man- lish Reformation there was a spectrum of voices tel’s Wolf Hall. Alongside this central aim, Duffy calling for a complete overhaul of the theology and also establishes More’s credentials as a systematic ecclesiology of the church in England in the most and sophisticated thinker and apologist for the tra- definitive terms. ditional faith against Evangelicals during the reign It is a well-written, well-researched book, full of Henry VIII. of fascinating insights. One must concede that The third section is composed of essays con- Gunther is almost certainly correct that at least cerning the later Reformation, again adding weight some historians have overlooked the range of revo- to the view of the Reformation as a long multiplic- lutionary and extreme opinions that were circulat- ity of events and developments rather than one or ed in the first half of the sixteenth century. Howev- two single large shifts. One particularly interesting er, he does not show clearly that this is currently a Reading Servant chapter examines Richard Baxter’s ministry as widespread trend among recent scholarship. Thus, a model of the Reformed ministry, arguing that he overstates his case and as a result cannot be said his methods were not unique and indeed can be to have significantly changed our understanding of seen as constituting the pinnacle of a legitimate the landscape of the English Reformation as he tradition of ministry that existed within the English

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Ordained Servant $ Volume 26 2017 ters adequately whowereto show thatthePuritans, Frankfurt, becameDeanofDurham.Thesechap ofthecontroversyin one ofthemainprotagonists tigham, whotranslatedtheGenevaBibleandwas of prominent influence;forexample, William Wit land underElizabeth’s reign androsetopositions who tookpartinthesedebatescamebacktoEng conformity inthe1560sandonwards.The men conflictanddebatessurroundingto thevestarian of CommonPrayer. Thisheseesasaprecursor over theuseofvestmentsandEdwardian Book arose amongtheexilecommunity inFrankfurt also offersareexamination ofthecontroversythat Catholics asadenial ofChristhimself.Gunther remained inEngland,equating association with terms againsttheoutwardconformity ofthosewho munion withCatholics.Theywroteinthe harshest demites, denying,outright,thepossibilityofcom to thecontinentwerescathingabouttheseNico rather thanfacepersecution.Thosewhohadfled byMaryI, to theCatholicChurchreinstated butconformed scribe thosewhowereProtestants to Nicodemism. Thiswasatermcoined tode the Marianexileswithadiscussion oftextsrelating cations. from avacuumbutdrewupontheseearlierpubli and encouragedlatterthinkerswhodid notemerge of thesixteenthcentury, butthattheyinformed latter Presbyteriancontroversiesofthesecondhalf a simple,straightlinejoining thesewritingstothe Hedoesnotarguethattherewas this earlystage. copacy, aswelltheequality ofministers evenat government thatincludedtheeradication ofEpis asystemofchurch were callsforestablishing for readersof Reformation. Heexamines textsthat,interestingly devoted toworkspublishedduringtheHenrician ofemphasis.Thefirstchapteris reorientation of theeffectonthisbookisthatitcausesasubtle claims tobedoing. Amoreaccuratedescription within thechurch fromtheEdwardian church and were partofacontinuity ofthought and practice ment ornewpartyespousing novelideas.They the latersixteenthcentury, werenot alatedevelop emerge asaprominent partywithinthechurchin Gunther thenmovesontotheexperienceof Ordained Servant , show thatthere ------plexity andnuance. Itaddsanotherpiecetothe rary historicalpreoccupationwithadding com sources. Overallthisbookfitsintothecontempo or thatprevioushistorianshadneglectedthemas they hadawidereadershiporbroadinfluence, that VIII wouldhavebenefitedfromestablishing ment oftextspublishedduringthereign ofHenry would disagree withthis.For example,histreat were earlyon,orthatmanyoftoday’s historians fully demonstratehow prominent orpowerful they in theEnglishReformation,however, hedoesnot correct thatradical voices werepresentandactive tion ratherthanoneofargumentorsources.Heis Marian exile. Struggle foraReformed Church 9 man, butiscomprisedofaseries ofvignettes does notfocusonthelifeor inner workingsofthe to theprimacyasArchbishopofCanterbury, and Grindal. treatment ofBancroft’s predecessorEdmund Church ofEngland,aswasCollinson’s masterly a straightforwardbiographyofprimatethe of RichardBancroft”(1),andheisright.Itnot it is“ratherlessandmuch morethanabiography movement. to thehistoryofPuritan contribution 2011. Assuch,itformsanimportant book hewasworkingonwhenpassedaway in Thiswasthe foremost historianofPuritanism. over halfacentury, duringwhichhebecamethe sity Press2013,252pages,$29.99,paper. by Patrick Collinson.London:CambridgeUniver Richard BancroftandElizabethanAnti-Puritanism, jects ofhisstudy. narrative isitselfperhapslessradical thanthesub narratives wehaveinherited.However, Gunther’s and ideaswithinit,notjustacceptthedominant reminds ustoappreciate thediversity ofthought historical puzzleoftheEnglishReformationand Patrick Collinson, The flaw inGunther’s bookisoneofambi The bookopenswithCollinson’s assertionthat Patrick Collinsonhadacareerthatspanned 9 ThebookendsjustasBancroftisraised Archbishop Grindal1519–1583:The * (London: Jonathan Cape,1979). ------Bancroft’s interactions with Puritanism. the line of Heinrich Bullinger, Thomas Cranmer, Bancroft was, even before his elevation to the Hugh Latimer, and Nicholas Ridley, those who Archbishopric of Canterbury, at the center of the had become unassailable through their status as life of the Church as Bishop of London from 1559 martyrs. This is seen when Collinson discusses to 1570 and acting as the chaplain to Archbishop the Hampton Court Conference, where in 1604 Whitgift. The previous archbishops, Matthew Puritan ministers met with bishops to dispute a list Parker, Edmund Grindal, and John Whitgift, had of contentions in front of the new King James I. all been soteriologically Calvinist and staunchly Bancroft was infuriated with the trifling nature of Protestant, yet all had faced controversy over the some of the Puritans’ concerns, even to the extent conformity of ministers within the Church; over of irritating the King with his opposition. It is a vestments; over the prayer books; and over the fascinating point in the history of the Church in practice of preaching and prophesying conven- England, a moment where things could have gone ticles, the latter of which had effectively ended in a variety of ways. Bancroft is largely responsible Grindal’s archbishopric. Bancroft is a significant for the way events did play out, against the Puritan divergence from this trajectory, less adamantly Cal- interest. vinistic and more certainly anti-Puritan. Collinson Written in Collinson’s engaging prose and traces this development in his character over the full of insights accumulated over a lifetime of events and controversies of the latter sixteenth study, this book is absorbing in its focus on the century. interplay of two factions within a church. As with Collinson deals with the Marprelate Tracts, a the other titles reviewed above, the aim was to add series of tracts written under a pseudonym that ar- depth and to deconstruct the simple narratives gued vehemently and satirically against the Episco- surrounding characters and events in the English pal government of the church. They advocated for Reformation. Collinson achieves this by fleshing establishing a Presbyterian system of ecclesiastical out Bancroft and his opponents, the Puritans, so government modelled upon Geneva. These tracts, the reader gains an appreciation for the views and which had widespread support among Puritan- issues at the center of either side of the contempo- minded clergy, caused a stir in the Church which rary debates. This is a fitting final volume for one precipitated the eruption of a pamphleteering war. of the truly great historians of the twentieth and Bancroft was one of the foremost opponents of the twenty-first centuries. tracts and their philosophy of church government. Yet this was the first attempt, or at least first signifi- Conclusion cant attempt, at articulating a divine right form The four books reviewed in this article differ of Presbyterian government in England, i.e., that in many ways: in aim, style, layout, and length. it was not just the best, most pragmatic, or even However, they also have similarities: each one closest to the early church, but that it was discern- seeks to move away from overtly praising the Ref- ibly ordained by God in the Scriptures. Until this ormation or being critical of it as have historians point, no, or very few, Protestants had been argu- of past years. Discussion of theology does not take ing that Episcopacy was divinely ordained either. center stage in any of these books, and the rela- It was only in response to this Puritan attack that tive merits or demerits of various doctrines are not a defense along these lines was formulated by sup- examined. Instead, all these works are informed by porters of the status quo. Collinson argues that it is

current historical mores, the desire to advance past Reading Servant not clear, however, in all the opposition Bancroft simple narratives and repetitions of familiar stories gives, that he was convinced that Episcopacy was with typecast heroes and villains. As such, they divinely ordained. look to overturn and reexamine past Reformation For Bancroft the issue was primarily one of histories, to seek the overlooked and unappreciated conformity and obedience, and in this he stood in

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Ordained Servant $ Volume 26 2017 Carolina. Presbyterian Church(ARP)inCharleston,South Edward G. Manger been. andfascinating asithasever Reformation isasvital tion anniversary year,thehistoryofEnglish research, andbrand-newstudy. InthisReforma areas thatarebenefitingfromfreshappraisals,new points, thereisstillmuch disagreement, aswell although historiansmayagreeontheseverybroad as hotlycontendedtheyhaveeverbeen.And, Reformation difficult todate.Thedebatesremain the seventeenthcenturyandbeyond,making still being shapedandundergoing changewellinto identity oftheReformedchurchinEnglandwas means clearwhowouldemergevictorious.The andidiosyncrasies,inconstancies itwasbyno With eachvyingforpower itsown andcontaining being consumedwithintheshoresofEngland. church fromthefirstdaysofReformationtheology there weremultiple voices andpartieswithin the the ChurchinEngland,thesehistoriesshow that to anyofthesegroupsasthe“rightful”inheritors a strandthatleadsfromtheearlysixteenthcentury broad church,orAnglo-Catholic.Insteadofseeing contemporary church,whetheritbeEvangelical, groupswithin the emerged toreinforce certain distaste forthedominant historiographiesthathave ety. Indoing so,themodernhistoriansrevealtheir that boughtaroundsuchadramaticshiftinsoci ing oftheincredibly fraughtandcomplexforces give amorefullyroundedanddeeperunderstand even groupsofpeople.Theexpresspurposeisto aspects ofanevent,amovement,orperson, isamemberofShemCreek - - - Steinmetz andnow helmedbyRichardA.Muller, T pages, $94.10. New York: OxfordUniversity Press,2016,432 Censor andReformedEthics Morality afterCalvin:Theodore Beza’s Christian by DavidC.Noe Online Originally publishedelectronically in Morality Calvin after York: Oxford University Press,2016). John Owen andEnglishPuritanism:ExperiencesofDefeat (New York: OxfordUniversity Press,2011); Crawford Gribben, of theEucharistic AStudyintheCirculationofIdeas Controversy: sity Press,2013);AmyNelsonBurnett, and theEmergingReformedChurch 2 1 http://www.opc.org/os.html?article_id=657&issue_id=129. its finalpage.HereSummerswrites: portions ofthevolume,Iwouldliketobeginwith reflection. Itisalsoveryedifying. cal andsocial research,philology, andtheological is a after Calvin quickly addafourth,KirkSummers’s To these,OrthodoxPresbyterianofficersshould Crawford Gribbenarejustthreenoteworthytitles. troversy Karlstadt andtheOriginsofEucharistic Con vin’s the churchandacademy. ScottManetsch’s has producedmanyfinevolumesforthebenefitof Scott Manetsch, tour deforce

ethical convictions.Hisconfidentbeliefin intoaccounttherichnessofhis when wetake reading ofBezaseemssuperficial, however, faceontheGenevanlandscape.This mental pointed tyrantofmores,thescowling, judg [Beza] asasortofReformedpope,self-ap Through theyearssomehavecharacterized Before discussing someofthemoreinteresting series, formerlyedited bythelateDavidC. he Company ofPastors November 2017 , and Oxford StudiesinHistoricalTheology . Releasedinthefallof2016,work John OwenandEnglishPuritanism Calvin’s ofclassicalscholarship,histori 1

Company ofPastors: Pastoral Care , AmyNelsonBurnett’s (NewYork: OxfordUniver , byKirkSummers. Karlstadt andtheOrigins Ordained Servant Morality Cal

(New - - - - - by

- 2

the possibility of mankind’s renewal through idle (In Otiosos, 165), the garrulous (In Garrulos, the recovery of a certain divinely sanctioned p. 193), and many more. For representations of mode of life shaped every facet of his ministry: Beza’s flawlessly executed poems, presented in a the controversies, the correspondence and variety of meters both familiar (elegiac couplet, In scholarship, the sermons and poems, the daily Adulteros, p. 270) and recondite (iambic distich, interactions in Geneva are all expressions of In Epicureos, p. 323), Summers draws from Beza’s this one central hope. (378) Poemata (two editions, 1597 and 1599) and the Emblemata (1580). He also gives properly idiom- It is this central insight—that most previ- atic, and in places compelling, English translations ous judgments have been superficial, ignoring of these gems. Beza’s commitment to divine revelation—that As Summers moves through his various topics, animates the whole of Summers’s work in its “An Ethos of Listening” (ch. 2), “Living Sincerely” careful research, sympathetic expression, and (ch. 3), “The Execution of One’s Calling” (ch. conclusive proofs. In many ways this volume, with 4), “Usury and the Rhetoric of Mutuality” (ch. 5), its core observation, is a companion to the parallel “Sanctifying Physical Relationships” (ch. 6), “Out- resuscitation of Calvin’s life and work, by plac- liers” (ch. 7), and “A Retrospective View of Life’s ing them both in their proper historical context, Journey” (ch. 8), it is clear that his erudition is that has been recently effected by Richard Muller profound and does full justice to his subject. Take (The Unaccommodated Calvin), Scott Manetsch page 86, footnote 17, for example, in which Sum- (Calvin’s Company of Pastors), and Bruce Gordon mers cites Beza’s translation of James and 1 Peter (John Calvin: A Biography), among others.3 And as from his Annotationes to the New Testament. Here students of Beza know, such a resuscitation is long he notes how Beza has replaced from his 1582 overdue. version the word modestia (which he construes as The introduction and chapter 1, “Cato, God, “modesty”) with summissione (“submissiveness”) and Natural Law,” set the stage by explaining to in the final edition of 1598. And Summers notes the reader the character of the Roman orator and that the concept was present in Aquinas, Summa statesman Cato the Elder (239–149 BC). Ap- 2,1, q.84. This depth of research and deftness with pointed to the constitutionally established office primary sources is, in the reviewer’s experience, of censor of morals, it was Cato’s responsibility to unparalleled in works of this type (note 38 on page conform Roman society to the traditions of their 94 is an additional, shining example). I hardly ancestors. In a clever appropriation and imitation, need to mention that Summers’s skill with French, Beza, as a seasoned poet, published his Cato Cen- German, and Greek are equally impressive. sorius Christianus in 1591, a collection of poems Although the work is very even in quality and modeled after Greek and Roman precedents. range of ambition, some chapters stand out more This collection was intended to teach morals by than others for their interest. In chapter 4 on voca- lampooning various vices with incisive wit and tion, Summers develops the interesting point that vituperation. A host of different kinds of men of Beza and his contemporaries among the Reformed bad behavior come under scrutiny, including the were eager almost above all else to redeem the proud (In Superbos, 82), the ambitious (In Ambi- time: tiosos, p. 93), flatterers In( Assentatores, 139), the On the flipside of the vice of idleness one

finds the virtue of punctuality, which Engam- Reading Servant 3 Richard A. Muller, The Unaccommodated Calvin: Studies in mare views as an original contribution of the the Foundation of a Theological Tradition (New York: Oxford Reformed movement. For example, Mathurin University Press, 2000); Scott Manetsch, Calvin’s Company of Pastors: Pastoral Care and the Emerging Reformed Church (New Cordier’s pedagogical treatise Colloques York: Oxford University Press, 2013); Bruce Gordon, (John Cal- emphasizes the need for punctuality in the vin: A Biography (New Haven, Yale University Press, 2009). 163 164

Ordained Servant $ Volume 26 2017 the formerfoundhimself: as aconsequence inwhich ofthecircumstances ratesofinterest,Summersexplainsthis acceptable (surprisingly?) morestringentthanCalvinabout his mentorCalvinonthispoint. WhileBezawas cially anapparentdiscrepancy betweenBeza and argument intheGenevancontext,notingespe receiver.” From thatpoint Summersdevelopshis pose ofenrichingthegiveratexpense appearance ofhelpingbutinrealityhasthepur for their hypocrisy(232). how theCappadocian fathersdin moneylenders aims atinterest,” andshortlythereaftertellsus toward moneylending:stance “aloanisevilthat fathers. Onpage220heexplainstheAmbrosian Ambrose andevenbeforethattotheCappadocian usbackto wellbytaking Summers setsthestage helpful inunderstanding thetimesandissues. Summers’s centralargument. lengthy work,andaddagreatdealoflivelinessto Cappadocian, thoughI’msurehe doesnot. example” givesustheimpressionthat heconsidersAmbrosea 4 His citation ofAmbrosefrom His citation condemned ortriedtooverturn.(240) around 6.6percentbylaw, whichheinnoway rate ofinterestinprivateloansalreadystood When BezaarrivedinGeneva1559,the the needsofmostvulnerablecitizens. as theratewasmeasuredandbalancedagainst credit; theywerewillingtoacceptthissolong financial systemrequired theavailabilityof Company ofPastors understoodthatGeneva’s from movingforwardinGeneva.Heandthe tice, Bezadid notpreventamarketeconomy Inprac ing ofhisseemingly hardlinestance. za’s lifetimeshouldmitigate ourunderstand The historicalrealitiesinGenevaduringBe Chapter 5onusury, forexample,isespecially Nuggets likethisaboundthroughoutthe around Geneva.(210) the ringingofbells,clocks,andtimekeeping careful useoftime,asdid thekeeninterestin 4 De Tobia Their “givinghasthe 3.9–11asa“for - - - - - won out.Althoughhisdefenseofa10percentrate the city council, andBeza—asinmostthings— were giventheopportunity topresenttheir caseto and becauseBezahadforcedhishand.Bothmen rate ofinterestthatBezasupportedwastoohigh, left Genevabecausehethoughtthe10percent strate whilestillpursuinghisprinciples. Colladon an illustrationoftheflexibilityBezacoulddemon Nicholas Colladon,forexample,ispresentedas Beza’s unified visionandconsistency. Thestoryof hiscentralpoint of particular casestomaintain goes beyondgeneralitiesandusesanumber of for thedevelopmentofhisargument,Summers and historicalsourcesbothprimarysecondary whose ideasarecarefully andresponsiblyassessed. 5 increase” (277).Earlierinthe samechapter, order andmutual faiththrough whichGodgives as awhole,becausetheyignore theinstitutional were considered“dangeroustothehumanrace and monogamy, andhow fornicators ( ing ofthenaturallaw basisoftheneedforfidelity Summers iskeentodemonstrateBeza’s highlight to abroaderaudience. scholar inclusion servestobringthisimportant formed thinkingonpracticalethics,andDaneau’s influential thananyworkofBezahimselfforRe Daneau. Daneau’s contemporaries, thepastorandjuristLambert look attheworkofoneBeza’s mostimportant forts ofPaul Henry. Healsogivesusanextensive Benedict, aswellthenineteenth-century ef the recentworkofRobertKingdonandPhilip mers dealswithparticularsandreliesheavilyon satisfying initsthoroughness.HereaswellSum ships,” isoneoftheshortertreatmentsandyet tic reasoning” (242). the problemofusurywithsubtletiesscholas sents hisCatocensuringsinners,notscrutinizing “Bezarepre a matterofgenreandcircumstance: Foeneratores onusurersintheCatopoem( light ofhisattack of interestmayseemcontradictory whenreadin Summers doesthesameforSimonGoulart (1543–1628), Though canvassingawidearrayofsociological Chapter 6,“SanctifyingPhysicalRelation ), Summersshows thatthisisprimarily Ethices Christianae 5 Throughoutthechapter, scortatores wasmore

- - - In - ) - - - - Summers tells us of the case of Jean Bietrix, who divine image. A more dangerous segment of in 1557 sought divorce from his patrician wife this class is the Jesuit monks. (294) Marie de la Maisonneuve. Though they had been The discussion of the relationship between married only three years at that point, Jean knew Beza and the Jesuit Counter-Reformation move- from ment as a whole (306–22), and that of the Jesuit numerous witnesses [that] Marie [had] com- pilgrim to Geneva Luca Pinelli (306–10), is itself mitted adultery with a servant named Rollet worth the price of the book. des Noyers from the house of the wealthy Though Beza is the work’s central figure, and Mme. de Chamoix. The Consistory and therefore his perspective on ethics and their cul- Council exerted much effort on prying these tivation in a society leaving several hundred years two apart, and the two countered with equally of Roman Catholic control is featured, the reader impassioned efforts to continue their commu- can also gain much knowledge of Daneau and nication. In the trial dossier are letters that had Goulart (already mentioned), Calvin, Peter Martyr been discovered in which the two can be seen Vermigli, and a host of other Swiss Reformers of engaging in an inversion of social roles, with that time. Marie playing subservient and Rollet assum- Before offering a slight word of criticism and ing the position of master. In some letters she concluding, as well as mentioning a few errors, this complains about her husband to Rollet. Even reviewer wishes to highlight a remarkable example though there were lingering doubts about of Summers’s skill as a translator. On page 317, sexual misconduct, her disobedience toward fn 64, the Latin word Satan is separated by seven her husband and subversion of domestic order lines from the personal pronoun tu with which it is seemed to be evidence enough of her guilt. used in apposition. Summers astutely places them She was sentencd [sic] to imprisonment for together in his English construal for maximum life. (265) clarity and effect. A lesser translator would never have been able to accomplish such a feat in a way Summers is careful to present such cases in a that is both true to the sense and pleasing to the way sympathetic to differing perspectives on such ear. And it is important to note that this is not the a practice, and not through the insular lenses of main point of the book, i.e., translation of Beza. twenty-first century prejudices. In other words, he But Summers’s work here aptly suits the larger shows admirable restraint in presenting the issues argument he is making. evenhandedly: Beza is neither blamed for every Nevertheless, there are places in the work questionable decision in which he had a part nor where Summers’s profound philological erudition exonerated blithely through special pleading. likely exceeds the interest and ability of his readers. In the chapter on “Outliers” (ch. 6), we re- For example, when Summers is discussing (342– ceive a thorough explanation of Beza’s attitude and 43) the proper understanding of the phrase Ah! practical approach toward Geneva’s societal ills quam in Beza’s poem on the hen that produced of monasticism, gluttony, drunkenness, and other fifteen chicks (itself a moving comparison of Beza persistent problems. Summers describes persons and his unproductive old age to the chicken that beset with such woes as surprisingly still lays eggs), those without extensive those who abuse their bodies and dull their training in Latin and the tools of philology will

capacity for reason through the excess con- soon feel bogged down. Similarly, an argument Reading Servant sumption of wine. They give themselves over could easily be made that this work should have to the appetites within them, like animals or been divided into two smaller volumes: one on something even more monstrous and demean- Beza as poet, theologian of ethics, and continuator ing, and ignore their potential to share in the of Calvin, and a second on less well-known figures

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Ordained Servant $ Volume 26 2017 return totheconclusion,worthquoting atlength: this bookandtheauthor’s skillinitsexecution,we of with agoodunderstandingoftheimportance editorial restraint. scope ofSummers’s ambitionandskillexceeded climate ofGeneva.Itistemptingtothinkthatthe like DaneauandGoulart,thegeneralsocial men through rose-colored spectacles. But because men throughrose-colored spectacles. conclusion. We oughtnottoread thelivesofthese plish, theyneverexpressthem, either openly motives forwhattheyweretryingtoaccom reformed leadersdo.Iftheyharboredother Word. Thisrationaleinformseverythingthese cal rationalebasedontheir reading ofGod’s theory perse,butawell-conceived theoreti about discipline andmoralityarenotpolitical available tous.Drivingtheir discussions a different setofquestions oftheevidence of Bezaandhiscolleagueshaveledustoask underpinnings ofthedisciplinary activities investigation intothetheologicalandethical vided avaluablefoundationforourown. Our the sixteenthcentury. Thestudies havepro civil authoritiesthroughoutthelatterhalfof and thestrugglesbetweenecclesiastical behind discipline atGenevaandelsewhere, sistories, thesociological andpoliticalforces things, thefunctioning oftheReformedcon at work:theyhaveexamined, amongother have demonstratedthepracticalmechanisms at Genevainthisperiod.Numerousstudies flurry of disciplinarian moralizingactivity called “heavenlywisdom”liesbehindthe that asetofguiding principles, orwhatBeza little-known subject.” assumes Their statement dence describehisethicsasa“delicateand introduction, theeditors ofBeza’s correspon gives itinternalcohesion?Aswenotedinthe thisindignation?organizes What andsustains ideas givingshapetoit.Whatethicaltheory profound. Thisbookhassoughttouncoverthe Beza’s moralindignation isunambiguousand In closing,thatthereadermaycomeaway This is a well-researched and charitable This isawell-researchedand charitable or byimplication.(362–63) - - - - - That isthecorrectconclusion. promptly acquire acopyforthemselvesandreadit. say aboutSummers’s workandthattheyshould thinking thatthereisalmostnothingbutgoodto contrary tomanyyearsofslander,itdoesnot. demands apointed critique. InthecaseofBeza, dicendum est nothing butgoodaboutthedead( margin, weshouldhavethecourtesyofsaying their learning surpassesourown byalaughable and thatofmostthemengeneration more stupidthenwe,andindeedinBeza’s case thattheywerenotcongenitally we understand necessario consequitur fidesChristumapprehen Tractationes Theologicae 256; page350,fn30,Summers quotes fromBeza, avpo,grafein tense, i.e.,‘can’;page257,fn 116, 97, fn48, comma placementbeforeandafter 81, fn3, to belaidattheauthor’s feet.Theseinclude:page ity, translation,andcomprehension,areprobably anddirecthe willforgivehismistakes his future.” the omnipotent, omniscent [ 358, “Hethereforethrows himselfonthemercyof comes; heisnotpayingattentiontoitatall”;page continues onasitalwayshas,andGodnever 333, “Inreality, the[ can beused[ serves death,inGod’s law, itfollows thatadultery what thereason”;page270,“Sinceadulteryde whether divorced [ nor wasChristresponding tothat;theywereasking about divorces onaccountofadulteryspecifically, theless, Bezaadds,thePhariseeswerenotasking page 178,42, lying ..”; page159,fn79, 134, “ButDaneaualsofollows denouncesdutiful 133, fn24,“ page 126,fn7, These include:page85,fn13,Apoc.6.c.[ work, mostofwhicharethefaulteditor. However, anumber ofsmallerrorsmarthe Readers ofthisreviewwilllikelycomeaway Other errors,astheyconcernmattersofLatin agistis potuisse , while Peccatum Linguae ) exceptwhentheevidenceclearly furest for imagniariae wronglytranslatedasapresent sic apografein sic egistis for sic ] todissolve amarriage”;page ] waspermissible nomatter ] say, theso-calledcreation fures , 15:“quoniam electionem ; page88,fn26,irregular for scrarum ; page268,“Never sic isinthetextonpage theand..”; page ] God,prayingthat imaginariae nil nisibonum avpo,graqein for humilitas sacrarum sic ; page ; page for ] 10; - - ; - - dens, per quem iustificati et sanctificati.” This he translates in the body of the text as “. . . for a faith apprehending Christ necessarily follows election, through which we are justified and sanctified.” He has misconstrued the antecedent of “quem” as “fides,” which is a feminine noun. The actual antecedent is the masculine noun “Christum.” This changes the meaning somewhat.

David C. Noe is a member at Hillsdale OPC, Hill- sdale, Michigan, and serves as an assistant professor of classics at Calvin College in Grand Rapids, Michigan. He also serves on the Committee for the Historian. Servant Reading Servant

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