Ordained Servant a Journal for Church Officers a Publication of the Committee on Christian Education of the Orthodox Presbyterian Church

OrdainedServant

A Journal for Church Officers

VOLUME 27, 2018 Ordained Servant A Journal for Church Officers A publication of the Committee on Christian Education of the Orthodox Presbyterian Church

ISSN 1525-3503 Volume 27 2018

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 United States 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 remit- tances should be made payable in US 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 US and international copyright laws and may not be reproduced without prior written approval. Please refer to “Submissions, Style Guide, and Citations” on 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.

A JOURNAL FOR CHURCH OFFICERS

CONTENTS

5 From the Editor Gospel,” Matthew Cserhati 46 “The Reformed Faith and the Challenge of ServantTribute Islam,” John R. Muether 52 “A Place among the Stars,” Gregory E. 6 “Harold Leonard Dorman: Spokesman for Reynolds Almighty God,” Gregory E. Reynolds

ServantThoughts ServantLiving EDITORIALS 54 “Why Reformed and Evangelical Christians Should Not Marry Roman Catholics,” Andy 8 “The Voice of the Good Shepherd: A Sermon Wilson on Romans 10:14–21” 58 “Flesh and Thorn: Understanding Addiction 13 “Lessons in Leadership from Nehemiah” as Disease,” James H. Berry 63 “Leisure as a Christian Calling,” Leland ServantTruth Ryken 19 “The Theology of Frankenstein: Deism vs. Biblical Theism,” James Gidley ServantHistory 69 “Martin Luther’s Heidelberg Disputation ServantWord (April 1518): Remembering Another Five- Hundredth Anniversary,” Andy Wilson 26 “What Is Faithful Preaching?” Alan D. Strange ServantClassics ServantChurch 75 “Healing for the Bruised Reed from the Heavenly Doctor Sibbes,” Gregory E. 31 “Barriers to Ecumenicity,” Alan D. Strange Reynolds ServantReading ServantMission BOOK REVIEWS 38 “The Growth of the Church in Acts: 77 Reformed Catholicity, by Michael Allen and Descriptive and Eschatological,” Stephen D. Scott R. Swain, D. Scott Meadows Doe 78 The Vanishing American Adult, by Ben Sasse, ServantWitness John R. Muether 45 “How to Reach Roman Catholics with the 79 The Religious Life of Robert E. Lee, by R. 113 I Shall Not Die, But Live: Facing Death with David Cox, Darryl G. Hart Gospel Hope, by Douglas Taylor, Gordon H. 81 They Say We Are Infidels, by Mindy Belz, Cook, Jr. Bryan D. Estelle ServantReading 83 The Myth of the Andalusian Paradise, by REVIEW ARTICLES Darío Fernández-Morera, Bryan D. Estelle 84 The Jonathan Edwards Encyclopedia, edited 115 “(Dis)Engaging Our Reformed Fathers (?)” by Harry S. Stout, Jeffrey C. Waddington review of A History of Western Philosophy and Theology by John Frame, John V. Fesko 86 How to Preach and Teach the Old Testament for All Its Worth, by Christopher J. H. Wright, 120 “Kids These Days” review of iGen: Why Stephen J. Tracey Today’s Super-connected Kids Are Growing Up Less Rebellious, More Tolerant, Less Happy— 88 John Gerstner and the Renewal of Presbyterian and Completely Unprepared for Adulthood, and Reformed Evangelicalism in Modern by Jean M. Twenge, Gregory E. Reynolds America, by Jeffrey S. McDonald, John R. Muether 124 “The Drama of Preaching,” review of The Drama of Preaching: Participating with God 90 Dictionary of Latin and Greek Theological in the History of Redemption, by Eric Brian Terms, 2 ed., by Richard A. Muller, Alan D. Watkins, Alan D. Strange Strange 128 “How to Think Irenically,” review of How to 91 Enlisting Faith: How the Military Chaplaincy Think: A Survival Guide for a World at Odds, Shaped Religion and State in Modern by Alan Jacobs, Gregory E. Reynolds America, by Ronit Y. Stahl, Darryl G. Hart 131 “Karl Barth: Friends or Foe?” review of 93 The Whole Christ: Why the Marrow Karl Barth: An Introductory Biography for Controversy Still Matters, by Sinclair Evangelicals, by Mark Galli, Ryan Glomsrud Ferguson, Mark Paterson 135 “Vos the Systematician,” review of Reformed 95 Anthony Tuckney (1599–1670), by Joungchun Dogmatics, by Geerhardus Vos, trans. and ed. Cho, Ryan M. McGraw Richard B. Gaffin Jr., et al., 5 vols.,Danny E. 97 Divine Will and Human Choice, by Richard Olinger A. Muller, David C. Noe 140 “Roman Catholicism, Marriage, and the 99 Doctrine in Development: Johannes Piscator Sexual Revolution,” review of To Change and Debates over Christ’s Active Obedience, the Church: Pope Francis and the Future of by Heber Carlos de Campos Jr., Ryan M. Catholicism by Ross Douthat, Darryl G. Hart McGraw 144 “Are You Woke?” review of Disruptive 101 Prayers of the Bible, by Gordon J. Keddie, Witness: Speaking Truth in a Distracted Age, Candyce D. Magee by Alan Noble, Gregory E. Reynolds 103 Choosing the Good Portion, edited by Patricia 148 “Frankenstein at 200 and Our Creations: A E. Clawson and Diane L. Olinger, Linda Cautionary Tale,” review of Frankenstein or, Porter Foh the Modern Prometheus, by Mary Shelley, 105 Remembrance, Communion, and Hope, by J. edited by David H. Guston, Ed Finn, and Todd Billings, Ryan M. McGraw Jason Scott Robert, Gregory E. Reynolds 107 Theoretical-Practical Theology, vol. 1, by 153 “A New Multi-Volume Pastoral Theology,” Petrus van Mastricht, Ryan M. McGraw review of Pastoral Theology: The Man of God, His Calling and Godly Life, vol. 1, by Albert 109 Christ and the Law: Antinomianism at N. Martin, Ryan M. McGraw the Westminster Assembly, by Whitney G. Gamble, Ryan M. McGraw 111 Sanctification, by Michael Allen, Ryan M. McGraw From the Editor

his is the thirteenth annual printed edition of Ordained Servant as Twe enter our twenty-eighth year of publication in 2019. I am dedicating this issue to a beloved minister in the presbytery (New York and New England) of which I have been a part since 1978. Harold Dorman, who went to be with his Lord December 27, 2017, was a kind of Shamgar among ministers—easy to overlook, not well known outside of his presbytery and local church. He was a quiet and unassuming man who served his Lord and his Lord’s church with humble faithfulness as a pastor for fifty-six years since his ordination in 1958. He is, thus, a sterling example to us all—“Harold Leonard Dor- man: Spokesman for Almighty God.” A new feature in 2018 is Servant Classics, in which brief reviews of classics of Christian literature, which many have heard about but never read, will be presented. In 2018 I began this feature with Rich- ard Sibbes’s The Bruised Reed. In 2019 David Noe, who is a professor of classics at Calvin College, and a member of the Committee for the Historian of the OPC, will provide original translations of classical theology beginning with Theodore Beza on the Trinity. The cover picture is of the Congregational Church in Exeter. In 1638 the Reverend John Wheel- wright had been exiled from the Massachusetts Bay Colony for preaching what the Puritans called antinomianism, emphasizing God’s grace without a call to obedience to God’s law in response. Forced north, he led a small band of about 175 followers into the New Hampshire wilderness and settled on the banks of the Squamscott River. The community that emerged there became Exeter, New Hampshire, and in those days every New England town had to have a church in order to receive a charter. It became the first capital of the state. The current building dates from 1798 and is the fifth meeting house. 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 Judith Dinsmore for her excellent final proofing and formatting of this printed volume.

—Gregory Edward Reynolds Amoskeag Presbyterian Church Manchester, New Hampshire 6 Ordained Servant $ Volume 27 2018 29–34. for Almighty God,anInterview” 2 1 http://opc.org/os.html?article_id=719&issue_id=141. College, wherehereceived thebachelorofarts thirty-eight months inthearmyhewenttoCalvin Westminster OPC inHamden,Connecticut.After in June 1938atagetwenty-one.Thechurchwas the OrthodoxPresbyterianChurchasamember H by Gregory E.Reynolds Online Originally publishedelectronically in 2017) 4, 1917–December 27, Almighty God(July Spokesman for man: Harold LeonardDor Tribute Gregory E.Reynolds, “HaroldLeonardDorman:Spokesman Connecticut, onJuly 4,1917. arold LeonardDormanwasborninHamden, December 2018 Servant Servant 1 Ordained Servant

Ordained Servant 2 Hefirstjoined 20 (2011): -

in apologetics,andR.B.KuiperEdmund P. Paul Woolley inchurchhistory, CorneliusVan Til Testament, JohnMurrayinsystematictheology, Ned B.StonehouseandJohnH.SkiltoninNew Young andMeredith G.KlineinOldTestament, in 1953.Hestudied underprofessorsEdwardJ. where hereceived hisbachelorofdivinity (BD) minster TheologicalSeminary inPhiladelphia, Leonard. children: Gerald,Ronald,Laurel(Trundy), and on September2,1950.Theyhavefourgrown VanDerWeele atCalvin,andtheyweremarried degree in1950.Betteryet,HaroldmetMarjorie 6 1986), 166. Dennison, ed.(Philadelphia:Committee fortheHistorian, 5 4 3 new building inSkowhegan washeld.The building inSkowhegan since1972. Hospital also achaplainfortheRedington-Fairview General for theTown ofCornville.” treasurer andthirteenyearsasoverseerofthepoor and electricwiring.Healsoservedforsixyearsas as carpentry, cabinetmaking,plumbing,heating, He supplementedhisincomewith“oddjobssuch He waspaidthehandsomesumof$8.00amonth. supplyin1954. Harold Dormanbecamestated for thoseheartyNewEnglanders.Aftertwopastors, The churchwasheatedbyawoodstove,justright Union ChurchinCornville,Maine,built1850. particular congregationin1941.Theymetthe served aspastoruntil2014. Cornville), MaineonApril10,1958,wherehe Presbyterian ChurchinSkowhegan (formerly New EnglandaspastorofSkowhegan Orthodox bythePresbyteryofNewYorkand installed and dox Presbyterianchurchin1954andwasordained fessors; heevenhelpedDr. Klinebuildhishouse. Harold workedasahandymanformostofthepro Clowney inpracticaltheology. To supporthimself

Reynolds, “Harold LeonardDorman,” 32. The Orthodox PresbyterianChurch: 1936–1986 Ibid., 30. Ibid., 29. In thefallof1950,HaroldattendedWest On May 8, 1977, the first worship service in a On May8,1977,thefirstworshipservicein That congregationhadbeenreceived asa He beganpreachingintheCornvilleOrtho 3 5 Pastor Dormanwas 6 , CharlesG. - - - 4 previously had been a laundromat. Pastor Dorman to miss a thing. He loved his Lord and his Lord’s reflected, “The congregation is fully committed to church. I was impressed with his down-to-earth, the preaching and teaching of the Reformed Faith. quiet faithfulness. Their trust for the future and present rests solely in On his last visit to presbytery in Bangor, he the sovereign God of grace. Their desire is to live, was asked what was most important for younger witness, and worship for the glory of our triune ministers. He said, “to preach the Word.” Sounds God.”7 He preached for sixty years to the same ordinary, but God does extraordinary things congregation in two locations. through the ordinary means of grace and his Harold remembered Professor Murray visiting ordinary servants. The apostle Paul saw his minis- to help with the work try in the same light: “Moreover, it is required of of preaching and stewards that they be found faithful” (1 Cor. 4:2). evangelism. “Profes- Pastor Dorman took seriously the words of Paul to sor Murray impressed Timothy: “Preach the word; be ready in season and me very much with out of season; reprove, rebuke, and exhort, with his sincerity.”8 Pastor complete patience and teaching” (2 Tim. 4:2). Dorman was a dead- In the end, I am certain that Harold would earnest preacher of want all that he was able to accomplish as a Chris- God’s Word. tian and as a minister to be attributed to the good- When I inter- ness and grace of his Lord. We will miss him. viewed Harold in 2010 for Ordained Gregory E. Reynolds is pastor emeritus of Amo- Servant, the article skeag Presbyterian Church (OPC) in Manchester, was titled “Harold New Hampshire, and is the editor of Ordained Leonard Dorman: Servant. Spokesman for Almighty God.”9 That nicely sums up his ministry in Maine. When asked what advice he had for young men entering the ministry, he said: “I would tell them to study as much as you can for each sermon, because the more you know the better it is. Because you’re God’s spokesman, and that’s a tremendous responsibility—to be a spokesman for Almighty God.”10 Harold Dorman was a living exemplar of the ordinary, faithful ministry of the Word of God. Such persistent, enterprising labor is rare today. I remember as a student coming under care in the Presbytery of New York and New England in 1978 that Harold was always in the front row at presbytery meetings. He was hard of hearing, and he was interested in what was going on. He didn’t want Servant TributeServant

7 The Orthodox Presbyterian Church, 167. 8 Reynolds, “Harold Leonard Dorman,” 31, 33. 9 Ibid., 29–34. 10 Ibid., 33. 7 8 Ordained Servant $ Volume 27 2018 Thoughts of hissheep. the SpiritofrisenChrist,GoodShepherd supernatural workthatrequires thepresenceof imperfect menandtheir messages?Itisclearlya Good Shepherd,speakthroughsuchavarietyof cal traditionssettings. and a varietyoftraining, backgrounds,andecclesiasti T by Gregory E.Reynolds Online Originally publishedelectronically in 10:14 Romans on ASermon Shepherd: VoiceThe Good of the Editorials at AmoskeagPresbyterian Church. SchoolofTheologyandMissions sponsored bytheGranite State Age,” lastdelivered onFebruary 25, 2018 attheGranite Seminar media ecology conferences,“ChristianLivingintheElectronic 2 1 http://opc.org/os.html?article_id=685&issue_id=135. This articleisbasedonasermonthat Ipreachattheendofmy might understand thethingsfreelygivenusby might understand world, buttheSpiritwhoisfromGod,thatwe Now wehave received notthespiritof spiritual. Thenaturalperson doesnotaccept interpreting spiritualtruthstothosewhoare bytheSpirit, by humanwisdombuttaught God. Andweimpartthisinwordsnottaught and preachers, and those preachers have such and preachers,thosepreachershavesuch here aresomanydifferent kindsofsermons April 2018 Servant Servant 1 2 How canGod,the – 21 Ordained Servant

- the textwasannounced.Hebegantotunehisvio an openwindow nearthepulpit.Hewasquiet as he placedaladderoutsideofthechurchnextto afamouspreacher.ner. So Hewantedtoupstage discourage us. seeks todistract us,distort ourpreaching,and Lord withconfidenceinthefaceof much that horns. We arecalledtosoundthetrumpetof his people.We arenotheretoblow ourown means thatGodhaschosentoconvertandedify it plainthatthisisnottrue.Preachingthemain form ofcommunication. TheentireBible makes many intothinkingthatpreachingisaninferior for theattentionofGod’s people,andseducing Western world.Electronic media arecompeting since theReformation,atleastinmuch ofthe new man.ThepreacherwasGeorgeWhitefield. He listenedtotheentiresermonandbecamea gospel piercedhisheartwithanirresistiblepower. so affectedhimthatheneverbegantoplay. The the preacher. Butthepower ofthepreachedWord lin duringtheScripturereading, hopingtoannoy There oncewasafiddlernamedJohnSkin (1 Cor. 2:12–16) struct him?”Butwehavethemind ofChrist. understood themind oftheLordsoastoin himself tobejudgedbynoone.“For whohas The spiritualpersonjudgesallthings,butis them becausetheyarespirituallydiscerned. folly tohim,andheisnotableunderstand the thingsofSpiritGod,fortheyare deed theyhave, for“Their voice has gone out of Christ.But I ask,havetheynotheard?In from hearing, and hearingthroughtheword what hehasheardfromus?” Sofaithcomes pel. For Isaiahsays,“Lord, whohasbelieved news!” But ful arethefeetofthosewho preachthegood they aresent?Asitiswritten,“How beauti preaching? Andhow aretheytopreachunless And how aretheytohearwithoutsomeone lieve inhimofwhomtheyhaveneverheard? have notbelieved?Andhow aretheytobe How thenwill theycallonhiminwhom Today preachinghasreacheditslowest point

they havenotallobeyedthe gos ------to all the earth, and their words to the ends in holiness and comfort, through faith, unto of the world.” But I ask, did Israel not un- salvation. derstand? First Moses says, “I will make you Preaching is central throughout Scripture, but jealous of those who are not a nation; with a comes into its own in the New Testament. We see foolish nation I will make you angry.” Then Moses the preacher, then the Prophets, who look Isaiah is so bold as to say, “I have been found forward to the New Covenant era in which John by those who did not seek me; I have shown the Baptist announces the final preacher, a greater myself to those who did not ask for me.” But prophet than Moses, Jesus the Christ. The proof Israel he says, “All day long I have held phetic ministry of the Son worked proleptically in out my hands to a disobedient and contrary the Old Covenant era: people.” (Romans 10:14–21) Concerning this salvation, the prophets who I. The Good Shepherd Sends His Preacher prophesied about the grace that was to be Preachers Must Be Called and Sent by the yours searched and inquired carefully, inquir- Good Shepherd ing what person or time the Spirit of Christ in Look at the Pauline sequence in verses 14 and them was indicating when he predicted the 15: to call upon the Lord one must believe; to be- sufferings of Christ and the subsequent glories. lieve one must hear the voice of Jesus, the one he (1 Pet. 1:10–11) is called to believe; to hear this voice there must be a preacher preaching Jesus the Christ; and for The preaching ministry of the Apostles is a there to be a preacher one must be called and sent continuation of the Son’s prophetic ministry as by Jesus, the Good Shepherd, to preach. Luke informs us in Acts 1:1 “In the first book, O This call is often misunderstood in American Theophilus, I have dealt with all that Jesus began evangelicalism today. Many appoint themselves to do and teach” (Acts 1:1). The Book of Acts is preachers of the Word of God. Presbyterian and chock full of preaching. It ends with Paul teaching Reformed churches practice the more biblical from prison, “proclaiming the kingdom of God and idea of calling by distinguishing between the teaching about the Lord Jesus Christ with all bold- internal and external call. As Paul tells Timothy, ness and without hindrance” (Acts 28:31). “The saying is trustworthy: If anyone aspires to the Based on the completed apostolic foundation, office of overseer, he desires a noble task” (1 Tim. faithful preaching of the Word became the first 3:1). While this inner aspiration is necessary, it mark of the true church. “I charge you in the pres- is not sufficient to constitute a call to office. The ence of God and of Christ Jesus, who is to judge character and gifts of ministry must be recognized the living and the dead, and by his appearing and by the church, especially its officers. Hence the his kingdom: preach the word; be ready in season portrait Paul paints of what an overseer ought to and out of season; reprove, rebuke, and exhort, with look like in the next six verses in 1 Timothy 3:2–6. complete patience and teaching” (2 Tim. 4:1–2). The Good Shepherd is the divine sender. Notice the public and churchly nature of this task. It stands contrary to the individualistic Preachers Must Preach: The Priority of tendency in our culture that believes that personal Preacher and Church Bible reading is a sufficient motivation and guide to the Christian life. “Until I come, devote yourself to WSC 89 “How is the Word made effectual to the public reading of Scripture, to exhortation, to Thoughts Servant salvation? A. The Spirit of God maketh the teaching” (1 Tim. 4:13). reading, but especially the preaching of the word, an effectual means of convincing and Preachers Must Be Respected and Supported converting sinners, and of building them up by the Elders and the People

9 10

Ordained Servant $ Volume 27 2018 seek togrow inhisministry. Constructive criticism cism. Thefaithfulpreachermust alwayshumbly the sheep.Thisdoesnotmeanheisabovecriti totheGoodShepherdof first ofallaccountable of theword”(Acts6:2,4). will devoteourselvestoprayerandtheministry .we preaching thewordofGodtoservetables. “Itisnotrightthatweshouldgiveup central task: work flows fromit.Theapostlesprotectedthis preaching, sothateveryotheraspectofthepastors’ and their leadersmust freetheir pastorstofocuson CEO, celebrity, orpsychologist,faithfulchurches ion itsministers aftersecularmodels,suchasthe sin anddeath. beautiful messageofamnestyfromthebondage Christ, bereconciled toGod”(2Cor. 5:20).The appeal throughus.We imploreyouonbehalfof “We areambassadorsforChrist,Godmakinghis the anatomyofmessenger,iswhatbeautiful. of God’s people.Thecharacterofthemessage,not tive Israelwithgoodnewsofthecoming liberation swift-footedness ofthemessengercoming tocap filthy. Thebeautyofthepreacher’s feetisinthe the ancient MiddleEastsandaledfeetwereoften and ofthemselvesfeetareusuallynotbeautiful.In messenger’s feetthatmakesthembeautiful?In ‘Your Godreigns’” (Isa.52:7).Whatisitaboutthe ness, whopublishessalvation,saystoZion, publishes peace,whobringsgoodnewsofhappi are thefeetofhimwhobringsgoodnews, preacher: “How beautifuluponthemountains it certainly isnotthepreacher’sit certainly opinions onthe His Word Preacher II. TheGoodShepherd SpeaksThrough His to prosperinthisgreatwork(Eph.6:18–20). the prayerfulsupportofeldersandpeopleinorder will helphiminthisdevelopment.Hemust have This isasupernaturalcalling.Ministers are While themodernchurchistemptedtofash This madethefeetofapostlesbeautiful: Paul quotes Isaiah’s descriptionofthegospel Preaching isnot thesameasalectureand Christ SpeaksintheOrdinary Preaching of - - - - in verse16.Itisapublicannouncementofmili The noun“gospel”( by thephrase“preachgoodnews”inverse15. ( word evangelism.Itisthenounformofverb word Paul usesis man orheraldforakinglikeCaesar. Thesecond publicproclamationbyaspokes an authoritative 10:15 “topreach”( activity, “someonepreaching,” andinRomans kerussontos Kerux words areusedbyPaul todescribepreaching. Bible. Sothen,whatispreaching?Two basic Church, 2011),311–34. The Committee fortheHistorianofOrthodox Presbyterian dox Presbyterian Church Things: EssaysCommemoratingSeventy-Five Years oftheOrtho Form oftheMessageIsFoolish, Too,” in 3 unnecessary distancebetween Christandthe word ofGod”(emphasisadded). it thisway:“preachingofthewordGodIS revelations. The Scripture, notthroughspecial newextra-biblical speaks throughthereading andpreachingof that theReformedhavealwaysbelievedGod God speakstoday. Thedifference, ofcourse,is Charismatics arenottheonlyonestoclaimthat salvation” (Isa.52:7). who bringsgoodnewsofhappiness,publishes Word; he“bringsgoodnews,whopublishespeace, then, comeswiththemessagegivenbyGodinhis ity overthemessageandmessenger. Thepreacher, proclaimer ofthemessageanotherwithauthor the Corinthianchurch. in contrasttothepersuaderdesiredbysome of Christ”reminds usofthenatureaherald, heavenly mysteries.” InRomans10:17“theword Hooker describedpreaching:“openpublicationof Thomas Christ oversinanddeath,orasPuritan proclamationofthevictoryJesus authoritative victory,tary alsotheworkofaherald. eu=aggelizome,nwn - See GregoryE.Reynolds,“AMedium fortheMessage:The In mosttranslations,Romans10:14putsan Preaching isthevoice oftheGoodShepherd. So wemaydefinebiblicalpreachingasan isthenounformofverb( ) usedinRomans10:14todescribethis Second HelveticConfession , Evangel euangelizomenon , JohnMuether,ed., (Willow Grove,PA: khru,xwsin eu=aggeli,w 3 Aheraldwasapublic , therootforourEnglish , keruxosin , euangelio - Confident ofBetter - khru,ssontos - ) translated ). Thisis - ) occurs puts

- , - - - hearers of the gospel. Instead of “of whom” it Preachers, you must trust the Spirit of Christ should be “whom.” The New American Standard in the preaching moment: Version of 1995 gets it right: “How will they be- praying at all times in the Spirit, . . . making lieve in Him whom they have not heard?” Com- supplication for all the saints, and also for me, mentators John Calvin, John Murray, and William that words may be given to me in opening Hendricksen agree, “Christ speaks in the Gospel my mouth boldly to proclaim the mystery of proclamation.”4 The speaking Son is to be listened the gospel, for which I am an ambassador in to: “a voice came out of the cloud, saying, ‘This is chains, that I may declare it boldly, as I ought my Son, my Chosen One; Listen to him!’” (Luke to speak. (Eph. 6:18–20) 9:35). He told the preaching apostles: “The one who hears you hears me, and the one who rejects Preachers, you must believe that you are you rejects me” (Luke 10:16). Christ is immedi- proclaiming God’s Word as Paul did in Thessa- ately present as the true speaker in the preaching lonica (1 Thess. 2:13). The “boldness” Paul asks moment. Preaching is not speaking about Christ, for Ephesus is not brash or pulpit pounding; in the but Christ speaking to his people. New Testament bold preaching is preaching with Preaching conceived of in this way exalts the confidence in the message and the God who gave Lord not the preacher. In as much as he preaches it. scripturally it is the voice of Jesus. He is not six feet Preachers, you must not give in to discour- above criticism. But beware of the opposite egali- agement. There are many sources of ministerial tarian spirit which resists authority in every form. discouragement: the moral and spiritual decay in Christ addresses his people thru the official means our culture; the lack of concern for ultimate and of gospel proclamation. This was Paul’s confidence spiritual realities, even in the church; the elec- as a preacher: “When you received the word of tronic distraction that steals attention with its many God, which you heard from us, you accepted it voices drowning out the preacher’s words; and the not as the word of men but as what it really is, the pervasive belief that preaching is an inferior form word of God” (1 Thess. 2:13). of communication. But there is nothing more important than what you do—even if to only five or Preachers Must Be Confident in God and ten people. Eternal destinies depend upon it. We His Word have our marching orders: “Preach the word; be ready in season and out of season; reprove, rebuke, WLC Q. 159. How is the Word of God to be and exhort, with complete patience and teaching” preached by those that are called thereunto? (2 Tim. 4:2). A. They that are called to labour in the ministry of the Word, are to preach sound doctrine, Preaching Must Be Heard and Heeded diligently, in season and out of season; plainly, not in the enticing words of man’s wisdom, but WLC Q. 160. What is required of those that in demonstration of the Spirit, and of power; hear the Word preached? faithfully, making known the whole counsel of A. It is required of those that hear the Word God; wisely, applying themselves to the neces- preached, that they attend upon it with sities and capacities of the hearers; zealously, diligence, preparation, and prayer; examine with fervent love to God and the souls of his what they hear by the Scriptures; receive the people; sincerely, aiming at his glory, and their truth with faith, love, meekness, and readiness Thoughts Servant conversion, edification, and salvation. of mind, as the Word of God; meditate, and confer of it; hide it in their hearts, and bring 4 John Murray, The Epistle to the Romans: The English Text forth the fruit of it in their lives. with Introduction, Exposition and Notes, vol. 2 (Grand Rapids: Eerdmans, 1968), 58. 11 12

Ordained Servant $ Volume 27 2018 cally, thenations,oncecondemnedbygeneral which I,Paul, becameaminister” (Col.1:23). proclaimed inallcreationunderheaven,andof ing, “thegospelthatyouheard,whichhasbeen the creation,asPaul saysoftheapostolicpreach 1:20). Thegospelisbeing preachedthroughout ends oftheworld”(v.18, quoting Ps.19:4,cf.Rom. gone outtoalltheearth,andtheir wordstothe leaves everyonewithoutexcuse,“Their voice has Israel, sothereisnoexcuse.Just asthecreation There havebeenplentyofmessengerssentto will besaved”(Rom.10:13,quoting Joel2:32). But, “everyonewhocallsonthenameofLord the actofpreachingarefollytounbeliever. 1:21, mytranslation).Again,boththemessageand of preachingtosavethosewhobelieve”(1Cor. through wisdom,itpleasedGodthefolly the wisdomofGod,worlddid notknow God Paul, thusthegift of faithisrequired. “For since, in medium ofproclamationarefoolishaccording to be mixed withfaith.Boththemessageand no salvationwithoutpreaching,buthearingmust and contrarypeople’”(quoting Isa.65:2).Thereis day longIhaveheldoutmyhandstoadisobedient the problemofunbelief:“ButIsraelhesays,‘All heard fromus?’”(Isa.6:8).Romans10:21sumsup Isaiah says,‘Lord,whohasbelievedwhathe “But theyhavenotallobeyedthegospel.For in Romans10:16,theproblemisIsrael’s unbelief, though ithasbeenpreachedtothem.Aswesee ness thatcomesbyfaithinJesusChrist,even heed Christ’s Word. Israelrefusedtherighteous Romans 10:14–21,thatIsraelheardbutdid not those whoare “not anation”withthegospel to the “nogods” of thenations,soLordturns to cause Israelturnedfromthe Lordandworshiped your fathershadneverdreaded” (Deut.32:17).Be known, tonewgodsthathadcomerecently, whom demons thatwerenogods,to godstheyhadnever onomy 32:21inRomans10:19: “Theysacrificedto seen inthecontextofPaul’s quotationofDeuter gospel infavorofidols.Moseswarnedthis,as who knewGod’s planforthenations,rejects revelation, now respondtothegospel,whileIsrael, In Romans10:19–20Paul tellsusthatironi People ofGod:wearetoldinthispassage, - - - - - expecting tohearthevoice oftheGoodShepherd. Word, aswell-restedandprayerfulBiblereaders, obedient hearing.Comepreparedtoreceive the or doctrinaldifferences withthepreacherprevent ing thatchangestheinnerlife.Don’tletpersonal messenger. True hearingisobedient hearing,hear (1 Thess.1:9). to GodfromidolsservethelivingandtrueGod” Thessalonian receptionofthegospel:“youturned 65:1). ThisisexactlythepicturePaul givesofthe sought noraskedtobesaved(v. 20,quoting Isa. make Israeljealous.Heissavingthosewhoneither Servant New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds Shepherd. of Scripturewillyouhearthevoice oftheGood For onlythroughthepublicreading andpreaching Internet—or evenfellowship orprivatedevotions. don’t acceptsubstitutesforpreaching:TV, MP3, the Lordsendsoutmessengerstoallnations.And body ofChristanditsmission. From thechurch ship. Bewholeheartedlycommitted tothevisible requires thevisiblechurchanditspublicwor called bytheheadofchurch.This,inturn, True hearingrequires amessengergiftedand So, peopleofGod,heedthemessagefrom . ispastoremeritusofAmo Ordained - - - by 2 Maccabees 1:18, where it is said that Nehe- Lessons in Leadership miah “offered sacrifices, after that he had builded the temple and the altar” (kjv). He must have been from Nehemiah raised by godly Jewish parents in exile in Babylon. Originally published electronically in Ordained Servant His integrity and giftedness led to his being ap- Online August-September 20181 pointed by Artaxerxes to the responsible position of cupbearer to the king. by Gregory E. Reynolds Cupbearer to the king was an office of “no trifling honor.”3 One of the chief duties was to othing is more necessary in the church and taste the wine for the king to see that it was not Nits witness to the world than godly male poisoned. He was even admitted into the king’s leadership, including church officers, husbands, presence while the queen was present (Neh. 2:6). fathers, and any man in a position of influence. “It was on account of this position of close intima- Nehemiah gives us a sterling example from God’s cy with the king that Nehemiah was able to obtain Word of what faithful leadership looks like. He his commission as governor of Judea and the letters oversaw the temporary restoration of the City of and edicts which enabled him to restore the walls God, looking forward to the ultimate heavenly city of Jerusalem.”4 So he was not only a sommelier, described in Hebrews 11:16: “They desire a better but a trusted counselor. country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has Nehemiah: Governor of Judea5 prepared for them a city.” Hanani and other men of Judah visited Nehe- The temple worship, law, and city of Jerusa- miah in Susa in the ninth month of the twentieth lem needed to be restored. The walls of Jerusalem year of Artaxerxes (445 BC). They told him that had been destroyed in 586 BC at the beginning the walls of Jerusalem were broken down and its of the exile, and again in 446 BC, ninety years gates burned. The Jews were enduring a great trial. after the return from seventy years of captivity in So, Nehemiah grieved, fasted, and prayed that the Babylon. High priest Joshua and ruler Zerrubabel Lord would grant him favor with the king in order restored the Temple; Ezra re-established the au- to engage in restoration. In the first month of the thority of the Mosaic Covenant and God’s law; and following year (444 BC), Nehemiah was granted Nehemiah restored the City of Jerusalem as the permission to go to restore Jerusalem. In order to center of God’s kingdom. After Ezra’s reform, the do this, he was given letters of introduction to the Jews in Jerusalem had begun to rebuild the walls, governors of Syria and Palestine and especially to but the Samaritans agitated to have King Artax- Asaph, the keeper of the king's forest, who provid- erxes (464–424 BC) of Persia order the rebuilding ed materials for rebuilding. He was also appointed halted. governor, and given authority over the province of which Jerusalem was the capital. Nehemiah: Priest and Cupbearer As Nehemiah began the restoration of the Nehemiah was the son of Hacaliah (Neh. 1:1) walls he was opposed by Sanballat, the governor and one of his brothers was called Hanani (Neh. of Samaria. Eventually, with God’s help and the 1:2; 7:2). He was probably a priest, since Nehe- exercise of faith and diligence, the restoration was miah 10:1–8 lists him first in list of names ending Thoughts Servant “these are the priests.” In 2 Maccabees 1:21 he is called “Nehemiah the priest,” (dra)2 and possibly 3 International Standard Bible Encyclopedia, (1939), s.v. “Nehe- miah,” from Herodotus iii.34. 4 International Standard Bible Encyclopedia, (1939), s.v. “Ne- 1 http://opc.org/os.html?article_id=702&issue_id=138. hemiah.” 2 Douay-Rheims 1899 American Edition. 5 Ibid.

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Ordained Servant $ Volume 27 2018 by Jeremiah. forward byfaithtothenewcovenant,prophesied undergirded bythecovenantofgraceandlooking exile, seekingfaithfulnesstotheMosaiccovenant, (Ezra 10:3–5).So,Nehemiah wasabelieverin the Levitestookanoathtokeeplaw ofMoses disobedience (Neh.1:8–9;Neh.9:26–27).InEzra obedience tothelaw. Theexileresultedfrom in thepromised landwasconditioned ontheir tion ofthecovenantgrace,Israel’s continuance The CovenantalContext (458BC). year ofArtaxerxes Ezra, whohadgoneuptoJerusalemintheseventh for thesafetyandprosperityofcity. ute tothesupportoftemple.Healsoprovided the heathen,tokeepSabbath,andcontrib newed. Thepeopleagreedtoavoid marriageswith confessed andthecovenantwithYahweh wasre a nationalfast,atwhichthesinsofpeoplewere celebrated theFeast ofTabernacles; andobserved in theLaw bypublicreadings, andexpositions; government, causedthepeopletobeinstructed among God’s people. completed. 6 Ibid. way Paul explainsinRomans: to bringthemoutofthelandEgypt,my on thedaywhenItookthembyhand like thecovenantthatImadewiththeir fathers the houseofIsraelandJudah, not L Behold, thedaysarecoming, declaresthe In theMosaiccovenant,asanadministra In thisworkofreformation,hewasassistedby He appointed theofficersnecessaryforbetter He theninstitutedanumber ofsocial reforms them witnessthattheyhave a zealforGod, for themisthattheymaybe saved. For Ibear Brothers, myheart’s desireand prayertoGod This newcovenantwouldbe different inthe husband, declarestheL covenant thattheybroke,thoughIwastheir ord , whenIwillmakeanewcovenantwith ord . (Jer. 31:31–32) 6

- - - glorify hisLord. Nehemiah practicedtheanswer God’s kingdom. Thiswashischiefmotivation: to miah wasthoroughly committed tothebuilding of overcame itbyfaith. “Then Iwasverymuch afraid”(Neh.2:2),buthe with faith.Notthathedidn’t strugglewithfear, covenant ofgrace,helearnedtoovercomefear mitment tohispeople,basedontheunderlying ment, graciously giventohimby Yahweh’s com ment ofGod’s peopleaccording tothelaw ofGod. of Jerusalemandrestoringintegritytothegovern inrestoringthewalls perform hisGod-giventask the covenantcommitment thatfortifiedhimto Principles ofLeadership longer begrace.(Rom.11:5–6) on thebasisofworks;otherwisegracewouldno chosen bygrace.Butifitisgrace,nolonger dead). Butwhatdoesitsay?“Thewordisnear abyss?” (thatis,tobringChristupfromthe Christ down) or“Whowilldescendintothe will ascendintoheaven?’”(thatis,tobring faith says,“Donotsayinyourheart,‘Who live bythem.Buttherighteousnessbasedon person whodoesthecommandmentsshall righteousness thatisbasedonthelaw, thatthe one whobelieves.For Moseswritesaboutthe the endoflaw forrighteousnesstoevery submit toGod’s righteousness.For Christis their own,seeking toestablish theydid not ignorant oftherighteousnessGod,and but notaccording toknowledge. For, being God’s agendawasNehemiah’s agenda.Nehe 1. Nehemiah HadTrusted God’s Agenda Because ofNehemiah’s covenantcommit Nehemiah’s CovenantCommitment From Nehemiah welearnthenatureof So tooatthepresenttimethereisaremnant, 10:1–9) him fromthedead,youwillbesaved.(Rom. Lord andbelieveinyourheartthatGodraised if youconfesswithyourmouththatJesusis the wordoffaiththatweproclaim);because, you, inyourmouthandheart”(thatis, - - - - - to Shorter Catechism question 1. He knew how to ing true worship according the Mosaic regulations genuinely motivate God’s people to assist in follow- (Neh. 9:1ff), so the people “made confession and ing God’s agenda because he knew that God was at worshiped the Lord their God” (v. 3b). Their work: “I told them of the hand of my God that had worship was heartfelt: “they cried out with a loud been upon me for good, and also of the words that voice to the Lord their God” (v. 4b). Repenting of the king had spoken to me. . . . the God of heaven idolatry, they acknowledged their covenant Lord will make us prosper” (Neh. 2:17–20). He was not as the Creator and only true God: “You are the afraid to confront the sin of God’s people, because Lord, you alone” (v. 6). he feared God more than men. “You are exacting interest, each from his brother. . . . The thing that Nehemiah’s Covenant Practice you are doing is not good” (Neh. 5:6–13). 5. Nehemiah Was Wise and Careful in His Decision-Making and Communications 2. Nehemiah Believed in the Power of Prayer Nehemiah was wise and thoughtful in Nehemiah regularly availed himself of his decision-making, unlike Moses, who was hasty in connection with heaven via prayer. He recognized defending God’s people in murdering an Egyp- that the LORD dwells in the invisible heavenly tian. God sent Moses for Shepherd training in the realm to which he had access by grace through wilderness for forty years. He learned patience and prayer. He made all his plans to rebuild Jerusalem covenantal deliberation. prayerfully, depending on the Lord to bring his Nehemiah understood the need to consult plans to fruition (Neh. 1:4–11; 2:4). His example wise counselors, so, he worked with a group of was followed by others around him (Neh. 4:9). He trusted leaders, not independently. As Proverbs had a healthy sense of his own inadequacy and teaches, “in an abundance of counselors there is God’s adequacy. As he planned to protect the city safety. . . . victory” (Prov. 11:14, 24:6). against God’s enemies he reminded the people: But Nehemiah was careful not to reveal his “Do not be afraid of them. Remember the Lord, plans until he could identify trustworthy people. who is great and awesome” (Neh. 4:10–17). He did not broadcast his plans to everyone, but was wise in his communications. Early on, only the 3. Nehemiah Had Faith in God’s Sover- king knew of his plans in Jerusalem. He wanted eignty to survey the situation prior to making his plans Nehemiah trusted God’s sovereign control of known to the Jerusalem leaders (Neh. 2:11–16). history. Nehemiah respected God’s providential authority structure in the common grace order. Then I arose in the night, I and a few men He knew that ultimately God controls the “powers with me. And I told no one what my God had that be” since they are, wittingly or unwittingly, his put into my heart to do for Jerusalem. . . . And “ministers,” as Paul teaches in Romans 13:1–7. the officials did not know where I had gone or what I was doing, and I had not yet told the 4. Nehemiah Trusted God’s Word and Wor- Jews, the priests, the nobles, the officials, and ship the rest who were to do the work. Then I said Nehemiah called God’s people to return to to them . . . (Neh. 2:11, 16–17a). the Mosaic covenant. In Nehemiah 8, Ezra read Later he took the same approach regarding the law at the Feast of Tabernacles and the people the problem of usury mentioned above: “I took Thoughts Servant repented and renewed their commitment to the counsel with myself” (v. 7a). Lord and his covenant. This was the first such On every session confidentiality and unanim- renewal since Joshua’s day. Covenant renewal ity are essential in order to preserve the peace and looks forward to the new covenant. Meanwhile, unity of the church (Eph. 4:1–6). In Acts 15 an Nehemiah promoted the means of grace by restor-

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Ordained Servant $ Volume 27 2018 to obeyChrist”(2Cor. 10:4–5). everythoughtcaptive knowledge of Godandtake ments andeveryloftyopinion raisedagainst the power todestroy strongholds.We destroyargu of ourwarfarearenotthefleshbuthave divine prise involvedspiritualwarfare.“For theweapons weapons, understandingthathisGod-givenenter plained because,likePaul, heemployedspiritual tual Weapons 16:1, 3,9). his way, butthe .Theheartofmanplans will beestablished. . Commit yourworktothe but theansweroftongueisfrom Scripture: “Theplansoftheheartbelongtoman, planning andGod’s purposesworktogetherin God’s peopletoachievegodlyplans.Human ering inhisexecution.Heknewhow toorganize prayerfully planned,hewasdeliberateandunwav his plansorpresentingthemtotheking.Once God-given purpose.Hewasnothastyinmaking planned prayerfully. Butheneverwaveredinhis of God.Butthisdid notprecludeplanning. He this essentialmeansofgracetorebuildtheCity faith. Nehemiah knewthatheneededtouse fully was supportedbyall. at theJerusalemCouncil; afterdebatethedecision issuewasdebatedbythechurchleaders important thing thatyou aredoing? Are yourebellingagainst jeered atusand despisedusandsaid,“What isthis servant andGeshemtheArab heardofit,they Sanballat theHoronite andTobiah theAmmonite the welfareofpeopleIsrael. .Butwhen them greatlythatsomeonehad cometoseek the Ammonite servantheardthis,itdispleased enemies ofthekingdom. seeking theking’s aidandinfacing down the Nehemiah’s determination canonlybeex 7. Nehemiah Faced OppositionwithSpiri exercise of Prayer isthemostfundamental 6. Nehemiah MadeDefinite PlansPrayer But whenSanballattheHoronite andTobiah So, Nehemiah waswillingtoriskhislife in

L ord establishes hissteps”(Prov. establishes L ord , andyourplans L ord - . - - - - - Tobiah, andGeshem).Hedid notgiveintothe of theseenemies ofthekingdom(Sanballat, right orclaiminJerusalem.” (Neh.2:10,19–20) will ariseandbuild,butyouhavenoportionor heaven willmakeusprosper,andwehisservants the king?”ThenIrepliedtothem,“TheGodof their plot: to rebuildandawiseassessment ofthenature king, usurpingtheauthorityofKingArtaxerxes. and falseaccusationsthathewasseekingtobe down toyou?”(Neh.6:3). should theworkstopwhileIleaveitandcome doing agreatworkandIcannotcomedown. Why He respondedtotheir intimidating letters:“Iam counsel offear Nehemiah wasnotintimidated bythethreats your wives,andhomes.” (Neh.4:14) for yourbrothers,sons,daughters, the Lord,whoisgreatandawesome, andfight people, “Donotbeafraidofthem.Remember and totheofficials andtotherestof And Ilookedandarosesaidtothenobles right orclaim in Jerusalem.” .ThenIsent arise andbuild, butyouhavenoportionor will makeusprosper,andwe hisservantswill Then Irepliedtothem,“The Godofheaven Nehemiah respondedaffirming God’s power (Neh. 2:19,6:7) counseltogether.”now comeand letustake And now the kingwillhearofthesereports.So you inJerusalem,“ThereisakingJudah.” also setupprophetstoproclaimconcerning rebelling againsttheking?.Andyouhave What isthisthingthatyouaredoing? Are you Nehemiah wasunflusteredbyleaks(Neh.6:1) (Neh. 6:8–9) done.” Butnow, OGod, strengthenmyhands. will dropfromthework,anditnotbe wanted tofrightenus,thinking,“Their hands ing themoutofyourown mind.” For theyall you sayhavebeendone,forareinvent Then Isenttohim,saying,“Nosuchthingsas

and theoppositionofenemy. - to him, saying, “No such things as you say in all of his activities, such as the king’s escort have been done, for you are inventing them (2:9), and guards (4:22–23, 7:3) on the walls. out of your own mind.” (Neh. 2:20, 6:8) 9. Nehemiah Made His Trust in God and He dealt firmly and gently with internal com- His Plans Known in All of His Communications plaints (5:1–14). The rich had caused some Jewish Nehemiah took responsibility for God’s debtors to sell children into slavery; to sell posses- declared mission: “what my God had put into my sion; and take out equity loans to pay their debts. heart to do for Jerusalem” (Neh. 2:12b). So, in the Nehemiah confronted the rich with God’s law new covenant, leaders must take responsibility for (Neh. 5:6–13). He was not afraid to deal with those the mission of the whole church: local, presbytery, who were divisive or sinful. This was also Paul’s national, international. We must take to heart approach and it should be ours. God’s revealed will in the commission of our risen I appeal to you, brothers, to watch out for Lord to us (Matt. 28:16–20). those who cause divisions and create obstacles contrary to the doctrine that you have been 10. Nehemiah Exemplified Jesus Christ as a taught; avoid them. For such persons do not Self-Sacrificing Leader of God’s People serve our Lord Christ, but their own appetites, Nehemiah pleaded his own righteousness. and by smooth talk and flattery they deceive “Remember for my good, O my God, all that I the hearts of the naive. For your obedience have done for this people” (Neh. 5:19). Thank is known to all, so that I rejoice over you, but God that Nehemiah and we are united to an I want you to be wise as to what is good and obedient Christ, whose active obedience has been innocent as to what is evil. The God of peace imputed to us: “just as David also speaks of the will soon crush Satan under your feet. The blessing of the one to whom God counts righteous- grace of our Lord Jesus Christ be with you. ness apart from works” (Rom. 4:6). He recognized (Rom. 16:17–20) that God would achieve the ultimate victory over sin and death: “by canceling the record of debt Nehemiah promoted godly discipline (Neh. that stood against us with its legal demands. This 13:1ff; cf. Gal. 6:1, Matt. 18). he set aside, nailing it to the cross. He disarmed He did not quit under pressure. This is a great the rulers and authorities and put them to open temptation in the midst of spiritual battle. But, he shame, by triumphing over them in him” (Col. persevered as a good soldier of Christ as Paul did: 2:14–15). “Share in suffering as a good soldier of Christ Je- Nehemiah possessed Christ-like character as sus. No soldier gets entangled in civilian pursuits, set forth in the qualifications/qualities of the elder since his aim is to please the one who enlisted (1 Tim. 3 and Titus 1). Nehemiah entered into him” (2 Tim. 2:3–4, Neh. 4:1ff.). Only the em- the experience of his Savior, suffering for the sake ployment of spiritual weapons and the wisdom of of God’s people. Paul says, “Now I rejoice in my God’s Word and patient, pleading prayer will keep sufferings for your sake, and in my flesh I am fill- leaders from quitting. ing up what is lacking in Christ’s afflictions for the sake of his body, that is, the church” (Col. 1:24). 8. Nehemiah Trusted God to Provide All of Nehemiah denied himself by refusing remu- the Resources for His Plan

neration and spending his own allowance (Neh. Thoughts Servant Nehemiah trusted God to provide all human 5:14–19). and material means to fulfill his plans. Prayer and He faced the enemy with calm trust in God’s faith are not incompatible with ordinary means. deliverance and determination to fulfill his plan. He used wise planning in gathering people and Ultimate deliverance was always within Nehemi- materials (Neh. 2:7–8); and in taking precautions ah’s purview: “For he must reign until he has put

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Ordained Servant $ Volume 27 2018 Jesus Christwearecalledtobekingdombuilders, service. Asleadersandofficersinthechurchof nity, andtrustedGodtoblesseveryactivityinhis resources, workedwithGod’s peopleincommu 1:5, 9:17,32,13:22). ciously faithfullovewashisultimatehope(Neh. I andmyfather’s househavesinned.” God’s tena grace. Heconfessedhisown sininverse1:6“Even He knewhimselftobeasinnerinneedofGod’s the greatnessofyoursteadfastlove”(Neh.13:22). in myfavor,OGod,andsparemeaccording to to keeptheSabbathdayholy. Rememberthisalso purify themselvesandcomeguardthegates, “Then IcommandedtheLevitesthattheyshould and tithing. discipline inSabbathkeeping,mixed marriages, helped thepoor,andcalledforreformation ruins ofpeopleandplaces,bodies andsouls.He enant obedience inNehemiah 8. be destroyedisdeath”(1Cor. 15:25–26). all hisenemies underhisfeet.Thelastenemyto Servant New Hampshire,andistheeditor of skeag PresbyterianChurch (OPC) inManchester, Gregory E.Reynolds integrity. trust inGod,prayerfully, wisely, andwithmoral waging spiritualwarfaretobuildthechurchwith Nehemiah faithfullyusedGod-provided Nehemiah trustedJesusChristasSavior. Nehemiah asatypeofChristrestoredthe Lord. (Rom.5:19–21) leading toeternallifethroughJesusChristour grace alsomight reign throughrighteousness the more,sothat,assinreigned indeath, but wheresinincreased,graceaboundedall Now thelaw came intoincreasethetrespass, obedience themanywillbemaderighteous. many weremadesinners,sobytheoneman’s For asbytheoneman’s disobedience the Only Christcankeepthepromises ofcov . ispastoremeritusofAmo Ordained - - - - The novel itself, however, while never explicit about the process of creation, strongly suggests that Servant Frankenstein did not use dead organs and organ systems, but manufactured tissues and organs from more basic constituents. Truth There are at least four strands of evidence for this view. First, Frankenstein says: I thought, that if I could bestow animation The Theology of Franken- upon lifeless matter, I might in the process of time (although now I found it impossible) stein: Deism vs. Biblical renew life where death had apparently devoted the body to corruption.3 Theism He contrasts “lifeless matter” to that which Originally published electronically in Ordained Servant was once alive and had died. And how could he Online December 20181 reanimate dead body parts any more than a whole dead body? Of course, Frankenstein’s disclaimer by James Gidley here is essential to the plot, since an ability to raise the dead would have allowed him to reverse ary Shelley used a quotation from John the murders perpetrated by his creature. But this MMilton’s Paradise Lost as the epigraph on disclaimer has a much deeper meaning, as I shall the title page of Frankenstein: argue later. Did I request thee, Maker, from my clay Second, Shelley’s own description of the gen- To mould me man? Did I solicit thee esis of Frankenstein suggests a contrast between the From darkness to promote me?2 resuscitation of a corpse and the manufacture of a creature. In her preface to the 1831 edition of the These lines, spoken by Adam after his fall novel, she says: into sin, imply that Frankenstein will be about Creation and Fall. In this article, I will focus only Perhaps a corpse would be re-animated; galva- on Creation. The evidence supports the thesis that nism had given token of such things: perhaps Frankenstein is an essentially Deistic creation story, the component parts of a creature might be in deliberate contrast to the biblical creation narra- manufactured, brought together, and endued tive as reflected inParadise Lost. with vital warmth.4 Note that in the latter process the component An Abiding Misconception parts are not taken from dead bodies but manu- In assessing the creation theology of Franken- factured. That Shelley intended the latter process stein, it is first necessary to clear away an abiding to describe what her Victor accomplished is plain misconception. It is commonly assumed that from her later statement, where her “pale student Frankenstein created his creature by stitching of unhallowed arts [kneels] beside the thing he had together parts of various dead bodies. Further, it is put together.”5 commonly assumed that these parts were rela- Third, Frankenstein states:

tively large, consisting of entire organs or organ TruthServant systems: a head (or a brain), legs, arms, torso, etc. 3 Mary Wollstonecraft Shelley, Frankenstein, J. Paul Hunter, ed., Norton Critical Edition (New York: Norton, 1996), 32. 1 http://opc.org/os.html?article_id=722&issue_id=141. 4 Ibid., 171–72. 2 Milton, John, Paradise Lost, book X, lines 743–45. 5 Ibid, 172. 19 20

Ordained Servant $ Volume 27 2018 Waldman, firstimpressed Frankenstein witha he doeslaterstudyphysiology. cated asachemist, notasamedical doctor,though chemical isthathepacked ofimportance Another detail bodies, butinanimate fore, suggestthatFrankenstein packedupdead ceal thesmellofrottingflesh.Shedoesnot,there we dotoday, how impossibleitwouldbetocon of creation,Frankenstein says: er. Indescribinghispreparationsforsecondact supply ofrecentlydeceasedbodies tostitchtogeth where itwouldbeimpossibletofindasufficient remote andsparselypopulatedOrkneyIslands, facture thefemalecreature,herelocatesto within thenovel’s setting. add extrabodyparts,neither ofwhichisplausible large?” Hemust either findgiganticcorpses or a figure“eight feetinheight, andproportionably dead bodies, how couldhemakethemaddupto a hindrance?Ifhewerestitchingtogetherpartsof bodies, whywouldtheminuteness ofthepartsbe 10 9 8 7 6 Ibid His creationisatriumphof chemistry, notmedi renew alltheagonyofmynervous symptoms.” creature, “thesightofa afterhisillnessfollowing thecreationofhis states, lecture onthehistoryofchemistry. Ibid., 27. Ibid., 30. Ibid., 109–10. Ibid., 42,emphasis added. Shelley would understand, perhapsbetterthan Shelley wouldunderstand, ern highlandsofScotland. my laborsinsomeobscurenookthenorth materials Ihadcollected,resolvingtofinish I packedmychemical instruments,andthe Fourth, whenFrankenstein setsouttomanu If hewerestitchingtogether large. about eight feetinheight, andproportionably thatisto say,the being ofagiganticstature; hindrance tomyspeed,Iresolved.make As theminuteness ofthepartsformedagreat ., 31–32. instruments.Frankenstein hadbeenedu 6 materials chemical 8 7 Hismentor,M. formanufacture. instrumentwould large 9 Frankenstein partsofdead 10 -

------purpose ofunderstandingdeathandlife: purpose ofmanufacturing thecreature,butfor to death.” the causesoflife,wemust firsthaverecourse churchyards andcharnelhouses:“To examine to investigatetheprocessofdecayincorpses dead bodies istwofold.First,hisstudies ledhim that Frankenstein stitchedtogetherthepartsof of lifeinpurelymaterialisticterms. cine orbiology, suggestingthatShelleyconceived 14 Ibid. 13 12 11 human, fortheconstruction ofhiscreature. some tissuesfromdeadbodies, animal aswell that seemstobeimpliedisFrankenstein used the contextofnarrativeasawhole,most many ofmymaterials.” dissecting roomandtheslaughter-housefurnished does explicitly mentionmaterials,hesays, “The models tobecopiedinothermaterials.Whenhe themforfurtherstudy,He mayhavetaken oras for manufacture, thoughitseemstobeimplied. say thatthesecollectedboneswereraw materials terials ofcreation,hedoesrefertodeadbodies: or twolater,whichIhavealreadycited. with hisexplicit disavowal ofsuchanabilityapage reanimate thedead,itmust bereadinconnection thathecould quotation comesclosetostating Ibid., 32. Ibid., 30. Ibid., 30. fatigue, Isucceededindiscovering thecause After daysandnights ofincredible labour and The primaryevidenceforthecommonview So what?How doesthisabsorption withthe Even here,however, hedoesnotexplicitly dous secretsofthehumanframe. disturbed, withprofanefingers,thetremen I collectedbonesfromcharnelhouses;and Second, whenFrankenstein describeshisma While theconcluding intheabove statement lifeless matter. myself capableofbestowing animation upon of generationandlife;nay, more,Ibecame 11 Buttheseactivitieswerenotforthe 12 14 Taking thisevidencein 13 - - technology of Frankenstein’s achievement bear on creating a humanity with a diversity of individu- the meaning of the novel? In particular, how does als, particularly the diversity of male and female, it bear on the theological themes of the novel? In and yet a unity or community. In contrast, Victor a nutshell, Frankenstein is a creation story, not a Frankenstein as a solitary creator can only create a resurrection story. solitary creature. The possibility of raising the dead, even if only Third, the complementary account of creation dead body parts, introduces the biblical theme of in Genesis 2 adds to the contrast with Franken- resurrection. There can be no resurrection theme stein: “The Lord God formed the man from the in the novel without at least implicitly introducing dust of the ground and breathed into his nostrils the theme of redemption, and there is no redemp- the breath of life, and the man became a living tion in Frankenstein. This is the deeper meaning of being” (Gen. 2:7). Man is made of two parts, the Frankenstein’s inability to reanimate corpses. dust of the ground and the breath of life. The two If this analysis is well-founded, then a general parts proceed from two realms: the dust from the conclusion about the theology of Frankenstein earth, the breath of God from heaven. The biblical emerges. The main themes of biblical religion are creation account is inescapably dualistic. In con- creation, fall, redemption, resurrection, judg- trast, Frankenstein creates entirely from the earthly ment, and eternal life or eternal punishment. The realm. His “spark of life” is just another earthly theology of Frankenstein truncates this to creation, element or force, probably electricity. Biblical man fall, and judgment. As a corollary, there can be is soul and body; Frankenstein’s creature—indeed no Christ figure inFrankenstein . If there is no Frankenstein himself—is only body. redemption, there can be no Redeemer. Frankenstein thus raises the issue of vitalism vs. materialism, and he comes down strongly on Frankenstein’s Creation Doctrine the side of materialism. Marilyn Butler, literary If Frankenstein is a creation story, what sort of critic and scholar of the Romantic movement, creation doctrine does it espouse? Frankensteinian outlines the contemporary debate over vitalism creation exhibits a number of contrasts with the between Dr. John Abernethy and Dr. William biblical narrative. Lawrence, Percy Shelley’s physician and a cham- First, the biblical creation of man was a pion of materialism. Abernethy, though putatively consultative act: “Then God said, ‘Let us make a vitalist, described the vital force as “some ‘subtle man in our image, in our likeness’” (Gen. 1:26). At mobile, invisible substance,’ analogous on the 15 least since Augustine, Christian theologians have one hand to soul and on the other to electricity.” regarded this statement as revealing the Trinitar- Lawrence astutely rejoined that “‘subtle matter is ian nature of God. There is but one God, but he still matter; and if this fine stuff can possess vital exists as three persons. God is never alone, for the properties, surely they may reside in a fabric which 16 Father, Son, and Holy Ghost are three persons differs only in being a little coarser.” To describe who are cognizant of each other and can con- the vital force as a material substance or physical verse and commune with each other. In contrast, force is to concede the whole debate to the materi- Frankenstein’s act of creation is the act of a solitary alist position. individual. Butler goes astray, however, in identifying Second, the Triune God creates man male Victor Frankenstein as a bungling vitalist like 17 and female: “So God created man in his own Abernethy. If Frankenstein were a vitalist, he image, in the image of God he created him; male TruthServant and female he created them” (Gen. 1:27). The Tri- 15 Butler, Marilyn, “Frankenstein and Radical Science,” in Mary Wollstonecraft Shelley, Frankenstein, J. Paul Hunter, ed., Norton une God has within himself both unity of essence Critical Edition (New York: Norton, 1996), 304. and diversity of persons. This provides the basis for 16 Ibid., 306. 17 Ibid., 307. 21 22

Ordained Servant $ Volume 27 2018 the inbreathingofbreathlifeinGenesis2:7 creation andthebiblicalnarrativearisesbecause modern, scientific Prometheus. such aviewisancient myth,unbecoming ofthe simply donothavesoulsintheontologicalsense; monstrous ordemonic. In sense. AndthisisnotbecauseVictorespecially have asoul,intheorthodox,Christian,ontological thatFrankensteinus tounderstand himselfdid not might losehissoul.IconcludethatShelleymeant Frankenstein thathissoulisindangeror that he tological weight. a referencetotheinnerfeelings,andcarriesnoon appear inthenovel,itcanbereadily understoodas deny itsexistence.Whenevertheword“soul”does not evenmentionthesoul,whethertoaffirmor Shelley’s crucial accountofthecreation, to thebiblicalaccountofcreationman.In ist. 1818, tobeamodernscientist wastobeamaterial ofthemodernPrometheus.In is afterallthetale only possiblescientific alternative. pressed uponhertheideathatmaterialismwas Mary Shelley, itseemsmorelikelythattheyim debates betweenAbernethyandLawrence affected scientific observation.Ifthe times ofpainstaking orsupernaturalrevelations;theywere ecstasies, and charnelhouseswerenotprayervigils,mystical forces alone.Hislongnights inthechurchyards with naturalmaterialsandtheaidof for hesucceedsincreatinghiscreatureentirely creature. Butinfact,Frankenstein isamaterialist, vindicates byhissuccessinanimating his vitalism and joy.” Shelley, the soul,andallowed ittosoarfromtheobscureworld to light thatgavewingsto “It hadthenfilled mewithasublimeecstasy 19 18 Shelley, breathing inthebreathoflife isanintimateact between theCreatorand creature.God’s also ofthepossibilityandrealitycommunion the earthlyrealmwhichgivesrisetobody, but in thetranscendentrealm,andcontrastwith speaks notonlyofthesoul,originsoul For example,Frankenstein saysoftheglacier ofMontanvert: A fourthcontrastbetweenFrankensteinian Thus, Frankenstein Frankenstein Frankenstein 19 Nooneinthenoveleverwarns , 34–38. stands inresolutecontrast stands , 64. Frankenstein Frankenstein , humans 18 shedoes -

- - can neverbeanythingbutanenemytohim.The to speakhim;thecreaturemust findhimand impart tohiscreature.Heneverseekscreature communion withhiscreature.Helacksa spiritto intimate communion betweenGodandman. of theHolySpirit.TheSpiritGodcreates of thebreathlifeintoAdamsuggestsactivity for “breath”and“spirit.” Therefore,thebreathing Old andNewTestaments, thesamewordisused Hebrew andGreek,theoriginallanguagesof themselves, butGodspeakswiththem.Inboth image. Therefore,AdamandEvearenotleftto of communion, ofhisown alovingimpartation 20 a femalecreature fromhismalecreature’s rib,or (Gen. 2:20).Incontrast,Frankenstein cannotform of theothercreaturesGod couldhavebeen bones andfleshofmyflesh” (Gen.2:23),asnone companion forhim,“boneofmy will beasuitable Adam’s rib(Gen.2:21–22);thisinsuresthatshe creature beforeanimating her. agreeing tocreateone,destroysthefemale tantly female companion, andFrankenstein, afterreluc stein’s creaturemust accosthimanddemanda stepstomeetit.Incontrast,Frankenand takes (Gen. 2:18).Godhimselfrecognizes Adam’s need forhim.’”be alone.Iwillmakeahelpersuitable “The LordGodsaid,‘Itisnotgoodforthemanto in thebiblicalnarrativecreationofEve. Milton: biblical creationaccountasmediated through creature himselfrecognizes thecontrastwith

Ibid., 87. Victor Frankenstein, incontrast,neverhasany In thebiblicalaccount,GodcreatesEvefrom Fifth, thethemeofcommunion isworked out but Iwaswretched,helpless,andalone. knowledge frombeings ofasuperiornature: he wasallowed toconversewith,andacquire guarded bytheespecial careofhisCreator; God aperfectcreature,happyandprosperous, respect. Hehadcomeforthfromthehandsof wasfardifferentstate frommine ineveryother no linktoanyotherbeing inexistence;buthis Like Adam,Iwascreatedapparentlyunited by 20 - - from any other part of him. His process of manu- Deism fits Frankenstein’s creative act closely. facture leaves open the possibility that every crea- He creates, and then abandons his creature. His ture he makes will be sui generis, a new species, creature is able to discern what he needs to know unrelated to any previous or subsequent creature about his creator without any revelation. He he might have made or could make. Therefore, his learns to speak, not because he is spoken to, but forebodings about the creation of the female are because he overhears others speaking. He learns not sophisms but plausible: from books, not because they were taught to him, but because he stumbles upon them accidentally. she, who in all probability was to become a That is, he discovers language, it is not imparted to thinking and reasoning animal, might refuse him.22 to comply with a compact made before her Thus, Shelley’s depiction of the creature’s self- creation. They might even hate each other; education, early regarded as the most original and the creature who already lived loathed his own effective part of the work, is a concrete depiction deformity, and might he not conceive a greater of the Deistic view of the universe. The creature’s abhorrence for it when it came before his eyes self-education is thus a microcosm of the educa- in the female form? She also might turn in dis- tion of mankind over countless generations; “it can gust from him to the superior beauty of man; be read as an allegorical account of the progress of she might quit him, and he be again alone, mankind over aeons of time.”23 exasperated by the fresh provocation of being There is a clinching argument that Shelley deserted by one of his own species.21 is writing a Deistic account of creation, which Though he speaks of her as of the same arises from the story of how the creature learns species as his male creature, his forebodings are language. From his hovel on the side of a cottage, founded on a deeper recognition that she might the creature observes the family in the cottage not be. But whether one species or two, he cannot speaking to each other. Thus, he begins to acquire affect communion between his creatures. In con- the rudiments of language. His progress accelerates trast to the God of the Bible, Frankenstein cannot when an Arabian woman joins the family, and they create diversity in unity, or unity in diversity. assist her to learn French by reading to her from Frankenstein, thus, does not fit the historic, Constantin Volney, The Ruins of Empires. Volney orthodox, Christian view of creation. What does it describes the creation of mankind as follows: fit? Deism. Formed naked in body and in mind, man Deism is a form of Christian heresy that pur- at first found himself thrown as it were by ports to replace the supernaturalistic outlook of the chance, on a rough and savage land: an Bible with a naturalistic view. For example, Deism orphan, abandoned by the unknown power requires no supernatural revelation. The Bible can which had produced him.24 only state truths that are derivable independently by the use of human reason, providing at best only The description fits the Deistic paradigm a short-cut for lesser or lazier minds. exactly: a creature abandoned by his Creator. The The Deistic view of creation is illustrated description also fits the experience of Frankenstein’s by the classic example of the pocket watch. The universe is like an exquisite watch that the Creator 22 For a fuller discussion of the creature’s education and its has made and wound up. It is now unnecessary for implications, see the author’s “The Education of Monster,” Ordained Servant 21, June-July 2012, http://www.opc.org/ the Creator to have anything further to do with the os.html?article_id=314. TruthServant universe, since he has wisely created it to run well 23 Butler, “Frankenstein and Radical Science,” in Shelley, without him. Frankenstein 309. 24 Constantin F. Volney, The Ruins, or, Meditations on the Revolutions of Empires: and The Law of Nature (Baltimore: Black 21 Ibid., 114. Classic Press, 1991), 22. 23 24

Ordained Servant $ Volume 27 2018 tee onMinisterialTraining. mittee onChristianEducationandtheSubcommit computer science.HeisalsoamemberoftheCom is chairman ofthedepartmentengineeringand serves asaprofessoratGeneva College,where he Presbyterian Church, Sewickley, Pennsylvania. He James Gidley unbridled humanreasonletlooseintheworld. paradigm. Thehorrorofthestoryis chose tomodelhercreationstoryafteraDeistic the philosophersofAgeReason. stripe. Deism wasthe“ReligionofReason,” fitfor polemic against orthodox Christian teaching of any account ofcreationisdeliberatelydesignedasa perspective todefendtheFrench Revolution.His Deistic story. is thestoryofmankind’s creation—anditisa and Shelley. Thestoryofcreationin counts isreinforced bythecontextinbothVolney creature exactly. Theparallelbetweenthetwoac It isdeeplysignificant thatMaryShelley Volney waswritingfromanEnlightenment

a rulingelderinGraceOrthodox Frankenstein - -

- in which Christ both fulfills the whole law for us (in his active obedience) and pays for our lawless- Servant ness (in his passive obedience, finding its focus at the cross). The message then is that God has sent Jesus Word to do for us what we could never do for ourselves. Salvation lies not in anything that we are or have or do, because we are totally depraved, due to the Fall. Salvation lies rather in resting upon and What Is Faithful receiving what Christ has done for us. The righteousness that God requires for us to receive his Preaching? approval and blessing, to be accepted into his pres- Originally published electronically in Ordained Servant ence, is something that we can no longer produce April 20181 (after the Fall). Jesus, instead, has won such for us by his perfect obedience so that the righteousness by Alan D. Strange that God requires he freely gives by imputation to us, received by faith alone. hat is faithful preaching? Faithful preaching The message of the gospel then centers on is an exposition of God’s Word, opened up W the salvation that is ours in Christ and how we in all its gospel glory, drawing us into the drama of should then live, not so as to win the favor of God, redemption in which all of God’s people meaning- but because we have the favor of God in Christ. fully participate. To be faithful in this task means Salvation is truly a free gift that we spend our lives that we evangelize and disciple as our Lord com- as Christians responding to in grateful obedience. manded us to do in the Great Commission (Mat- While it is not warranted to separate this message thew 28:18–20). In faithful preaching, we explain from the call to believe and repent—this preach- and apply God’s Word so that we have, and grow ing of the person and work of Christ is the object in, a true knowledge of God and of ourselves. We of our faith and the reason for our repentance—it do this as we attend to the message, method, and is appropriate to distinguish the good news of manner of faithful preaching. who Christ is and what he’s done for us from our response to it, as Paul does, for example, in 1 Cor- The Message of Faithful Preaching inthians 15:3–4. The gospel, above all, is simply The message communicated in faithful the old story of Jesus and his love, of God doing preaching is the saving work of God in Jesus for us in Christ everything necessary, from first to Christ in and by the power of the Holy Spirit (all last, for our everlasting salvation. That “salvation is of grace), the necessity of which is seen in the of the Lord” is something that Jonah discovered in law that we cannot fulfill after Adam’s (and our) the belly of the fish, and this truth is central in all fall into sin. Accompanying this good news of the our gospel proclamation, in all our preaching of saving work of God in Christ, and in some ways the Word of God. preceding it, is the bad news that the law brings: we are sinners in Adam and by our own desires, The Method of Faithful Preaching and, as such, are under the wrath and curse of God There are a number of methods that have and are headed for hell. The good news of the been employed throughout the history of the Word Servant gospel is that God so loved the world that he sent church in preaching the Word. Even as there are his only-begotten Son on a divine rescue mission various types of biblical texts (historical narrative, didactic, paranetic, poetic, prophetic, etc.), such 1 http://opc.org/os.html?article_id=686&issue_id=135. 25 26

Ordained Servant $ Volume 27 2018 ognize Christaspresentinsomesense allbibli torec in thatofitshearers.Evenasitisimportant redemption initsoriginalhorizonandapplyingit torical (Christ-centered),expositingthedramaof is thatone’s preachingbeproperlyredemptive-his well astheir drawbacks. thing Themostimportant points developedinsupportofit. theme ofthepassageandtorememberit the especially usefulforcongregantstounderstand reconstructive methodisamostappropriateone, single themefromatext).Ithinkthatthetextual andsynthetic(drawingtext, likeacommentary) combine thestrengthsofanalytical(expository This lastsermontypeaimsself-consciously to story-line ofthetext);andtextualreconstructive. text); narrative(ofteninductive,following the does morejusticetotheunique messageofthe of thisapproach);synthetic(similar totopicalbut brought in;CharlesSpurgeonisaprimeexemplar minutely considered,withmuch otherScripture cal (akintothehomily, butusuallyashorttext, biblicalmaterialforthistopic);analyti suitable cal (e.g.,onepreacheson“marriage”andfinds cant rhetoricalskillandoratoricalpower. a verse-by-verseexposition,whichpackedsignifi used whatcametobecalledthe“homily” method, ancient church,preacherslikeJohnChrysostom synthetic, narrative,reconstructive,etc.Inthe rized alongthelinesofhomily, topical,analytical, preaching task. also severalwaysinwhichonemight approachthe genres influencing ourapproachtothem,thereare history ofpreaching frombiblicaltimesdown toourown. (completed in2010) isincomparableandtobeconsulted forthe an introductionto Chrysostom.Thisentiresevenvolume set The Patristic Age the ScripturesinWorship oftheChristian Church, vol.2: 3 Strange (atMid-AmericaReformed Seminary). syllabus materialsandnotesbyCornelis P. Venema and AlanD. DeJong, usedinthecourse“Sermon Types,” andadditional types herein cited derivefromanunpublishedsyllabusofP. Y. best treatdifferent texttypes.Theseparticular textandsermon Eerdmans, 1989)dealsdeftlywithhow modernexpositorsmight Interpreting andPreaching BiblicalLiterature 2 See, HughesOliphantOld, Sidney Greidanus, Each oftheapproacheshavetheir meritsas Other methodsdevelopedovertime:topi (Grand Rapids:Eerdmans,1998),171–74, for 2 Sermontypesareoftencatego The ModernPreacher andtheAncientText: The Reading andPreaching of (Grand Rapids: 3

------Word ofGodtobepreachedbythosethatare as seeninWLC159,whichasks,“How isthe ations, meanshow thepreacherdoesit,especially The MannerofFaithfulPreaching convey that. in everysermon,whatevermethodisemployedto of salvationinChristalonemust comethrough sinners andgrow saints(WLC155).Themessage the Lordispleasedtouse,especially toconvert employs. to preachChristalways,whateversermontypeone cal texts,whatevertheir types,itisalsoimportant pdf. http://www.midamerica.edu/uploads/files/pdf/journal/10-strange. Theology Preaching intheWestminster Standards,” 212–25 ofAlanD.Strange,“Comments ontheCentralityof 5 Scriptures Dennis Johnson, the ExpositorySermon,2ed. 2003); BryanChapell, Preaching ChristinAllofScripture cite threethatIfindespecially helpful:Edmund P. Clowney, 4 Word comfortandencouragement.Preachers, preacher oughttoprovideinhisexpositionofthe and encouragementfromthepulpit.Indeed, in dayswhenmanythepewsdemandcomfort Word,” aretopreach“sounddoctrine.” We live or, asWLC159hasit,“laborintheministry ofthe called thereunto?”Theanswer: The restofthisarticlederivesfromand issummaryofpp. Many bookswell-arguetheimperativetopreachChrist.Iwill The manner,thelengthiestofourconsider Those whoarecalledtopreach(WLC158), The NecessityofSoundDoctrine conversion, edification, andsalvation. people; sincerely, aiming athisglory, andtheir with ferventlovetoGodandthesoulsofhis sities andcapacities ofthehearers;zealously, God; wisely, applyingthemselvestotheneces faithfully, makingknown thewholecounselof in demonstrationoftheSpirit,andpower; in theenticing wordsofman’s wisdom,but gently, inseasonandoutofseason;plainly, not the Word, aretopreachsounddoctrine,dili They thatarecalledtolaborintheministry of 10(1999):185–238, whichalsomaybeaccessedhere: (Phillipsburg, NJ:P&R,2007). 4 Inanycase,itistheWord preachedthat Him We Proclaim:Preaching ChristfromAllthe Christ-Centered Preaching: Redeeming (GrandRapids:Baker,2005);and (Downers Grove,IL:IVP, Mid-America Journal of 5

- - - however, are to preach God’s message, not merely ing of the Word and glad that they had come? what man might wish to hear. And in a confes- Ministers, too, do not always feel like preaching. sional church—like the Reformed and Presby- Perhaps they are not prepared in heart to preach terian churches—we do not have to guess what or have not adequately prepared their exposition sound doctrine is. Sound doctrine is defined in the and application. Nonetheless, when it is time to first place by that large body of doctrine which the preach, preachers must do so in the power and church agrees upon and is embodied in its confes- strength of the Holy Spirit. sions and catechisms. The exhortation to be ready to stand (the meaning of “be instant” kjv) makes it clear that Adverbs of Preaching: Diligently when a man is called to preach, he is to continue The minister of the Word, WLC 159 further to preach in all the seasons of his life and in all the tells us, is to preach sound doctrine “diligently.” seasons of the lives of the congregations which he To be diligent in the preaching of the Word over serves. This does not mean that the preacher never the course of many years is no mean task and needs a vacation, but it does mean that God by requires the constant assistance of the Holy Spirit. his Spirit so equips his preachers that, as they have Preachers must be diligent in their preparation, recourse to him who is the fountain of life, they starting with their own hearts: the preacher is to need not fear “burnout.” It is only as the preacher be prepared in his heart, coming before God’s uses all the means of grace himself and grows in Word in profound humility, and to be prepared by intimacy and communion with his God that he God’s gifting of him, naturally and spiritually. The can ever hope to serve in season and out of season. preacher should think through his text quite carefully, working in the Hebrew or Greek, checking Adverbs of Preaching: Plainly the commentaries—both ancient and modern— WLC 159 also says that the preacher is to and making sure that his interpretation is in line preach “plainly, not in the enticing words of man’s with the confessions and with Reformed commen- wisdom, but in demonstration of the Spirit, and tators. This does not mean that the preacher may of power.” To speak plainly is often exceedingly not in his exposition or application of a text depart difficult. The preacher, especially in preaching from the main body of commentators (assuming year in and year out to the same people, is often that he does not teach unsound doctrine, that is, sorely tempted to be clever, brilliant, artful so as to anything contrary to the confessions). He ought, hold the interest of the people and often, frankly, therefore, to know the history of the interpretation from a desire to be seen as a profound preacher. of his text and depart only because he is convinced The simple truth , though, is that the profound- that faithfulness demands it, never for the sake of est preachers are the plainest. Preachers need not novelty or to be thought clever. The preacher is fear boring their people because it is the Spirit to be faithful to the text that he is preaching and who makes effectual the Word, and he is pleased diligent in preaching that text, understanding that to do it not through the artistry of the preacher each particular text is in the Bible for a reason. but through the plainness of his exposition. Paul The preacher is to preach “in season and out contrasted his preaching to that of the “disputer of season” (WLC 159). The import of this dictum of this age,” who speaks merely according to the of Paul to Timothy (in 2 Tim. 4:2) bears upon both “wisdom of this world.” Speaking, in Paul’s day, the preacher and the hearer, I believe. The preach- was a much-celebrated art, and few things were

er is to preach whether he feels like it or not, and desired more than the rhetorical skill of a Cicero Word Servant the preacher is to preach whether the congregation and the oratorical skill of a Demosthenes. But the feels like hearing him or not. How many parishio- task of the preacher is not to impress his hearer but ners have gone to church not desirous of hearing a to edify his hearer. This requires humility because sermon but have gone away blessed by the preach- able, learned men in the ministry often have the

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Ordained Servant $ Volume 27 2018 to preach“faithfully, makingknown thewhole terminology. not obfuscatethemthroughtheuseoftechnical make clearthedoctrinesunderconsiderationand them whenhedoesusethem—butthatshould “propitiation”—though hemust clearlyexplain not usetheologicaltermslike“justification”or him. Thisdoesnotmeanthatthepreachermay as manywithinthecongregationwillunderstand the preacherpreachasclearlyhecansothat inotherwords,areconcernedthat The Standards, of art”sothatthe“meanestmayunderstand.” and thatthepreacheristoavoid “obscureterms that “thedoctrineistobeexpressedinplainterms” under consideration. maximum amountofunderstandingastothetext The bestpreacheristhewhoimparts having heardithastostruggleseeinthetext. to besure,butnot“insight”thattheauditor after best preachergivesvaluableinsightintothetext, come upwiththesametruthsfromtext.The they too,givensufficient timeandgifts,couldhave got fromthetext,butwhenfolkhavesensethat ness ofsomeonewhocouldgetwhatthepreacher job, notwhenhearersareamazedwiththeclever I wouldarguethatthepreacherhasbestdonehis thateternalmattersarenotatissue. one mistake learning. ties, demonstratingthebreadthanddepthoftheir skill todazzlethecrowd withtheir speakingabili Scotland: Free Presbyterian Publications,1981),379–81. 6 and notmerelyhispetdoctrines. Faithful preach pain toteachthewholeofwhat theBibleteaches God.” Thefaithfulpreacherthen isonewhotakes not shunnedtodeclareunto youallthecounselof to thepresbyteryinEphesus,boldlyclaims,“Ihave whole counselofGod.Paul, inhisfarewelladdress connection betweenfaithfulpreachingandthe counsel ofGod.” Thereishere,Ithink,anintegral The Directoryfor the PublickWorship ofGod,(Inverness, The preacher,according toWLC159,isalso Adverbs ofPreaching: Faithfully The originalDirectoryforWorship (1645)says Clear, direct preachingisnecessarylestany 6

- - - - apply himselftothenecessitiesofhishearers?A capacities ofthehearers.” How doesapreacher “wisely, applyingthemselvestothenecessitiesand zealously, sincerely”),preachersaretopreach of WLC159(“diligently, plainly, faithfully, wisely, bound topreachthewholecounselofGod. However hedoesit,thetruebiblicalpreacheris be doctrinesparticularlydeartotheReformed. hobby horse,evenifthathorsehappensto Word andnotthepreacherriding hisfavorite asystematicdevelopmentofGod’sing entails and continual forone’s repentance characteristic would-be effectual preacher. True self-awareness to thepoint thathumility isa the sinthatclingssoclosely. Thisbrings usback well-acquainted withhischaracteristic fleshand must know thedepthsofhisown depravityandbe conviction intheheartsofhis auditors. Apreacher begin withthepreacher,though,ifitistobear tion. Thishonestyaboutone’s trueneedsmust his hearerssothattheSpiritmaymakeapplica ner, hemust delineatesininitsvariousguisesto preacher todohisjobinaheart-searchingman when suchidolsarepointed outtothem. For the (because theyareself-deceived) andmay resist Often believersdonotclearlyseetheir heart idols must see,recognize, andbeinstructedtomortify. are perpetuallyplaguedwithheartidolsthatthey self canfillwithinthem.Believers,too,though, their needyhearts,longingforwhatonlyGodhim in self-deceit, pursuingidolsthatwillneversatisfy accurately aspossible. bility ofknowing therealneedsofhishearersas Lord does,doesnotrelievehimoftheresponsi does notknow theheartsofhishearersasonly know their hearts.Nevertheless,thatthepreacher what hispeoplearereallylike,buthedoesnot genuinely intuitivepreacherknows somethingof knows hispeopleperfectly. Themostsensitiveand ing ofthelivesthathispeoplelead.Nopreacher hearers byaninsightfulandaccurateunderstand preacher applieshimselftothenecessitiesofhis Continuing withthefourthofsixadverbs Adverbs ofPreaching: Wisely Unbelievers livetheir wholelives,ofcourse, sine qua non forthe - - - - - flesh are constitutive of biblical humility. ers lack—greatly lack—in love for God and his It is common, especially for a young preacher people. The preacher must spend time before God in getting to know his flock, to see their shortcom- seeking that heart of love and then carrying out the ings and to put more guilt on them than they are duties of love if he is to be zealous in his preach- able to bear, particularly at any one time. This is ing. The reason that we fail in love to God and why great pastoral wisdom is needed not only in to our people is because we fail to see how much truly understanding the necessities of one’s hearers God loves us. It is only when we preachers have but also the capacities of one’s hearers, as WLC frequent recourse to the fires of God’s love that our 159 reminds us. We are preachers not of a legalis- cold hearts are melted and made hearts that burn tic works-righteousness but of God’s grace, which with a zeal to preach the Word of God above ev- grace should suffuse all that we preach, even our erything else in this world. We only love others as very calls to duty. Obedience, preachers of grace we ought when we love him as we ought—and we must always remember, flows from our continual always fall far short of this in this life—and we love renewal in the redeeming love of God. It takes God as we ought only when we see that he first ministerial wisdom to recognize the real needs loved us. Preachers need then to see the love of of the various members of the flock and then to God for them as a love that comes to them even in minister to them the grace of God so that the the face of their sin, because the diamond of God’s flock does not despair in the face of demonstrated love never appears lovelier than when set against shortcomings but continues to draw near to Christ. the dark, background of our sin. The preacher must rebuke and reprove as needed, but even then he must take care not to break the Adverbs of Preaching: Sincerely bruised reed or to quench the smoking flax. We come finally to the last of the six adverbs in WLC 159 that describe how the Word of God is Adverbs of Preaching: Zealously to be preached by those who are called thereunto: WLC 159 further instructs those who preach “sincerely, aiming at his glory, and their conversion, to do so “zealously, with fervent love to God and edification, and salvation.” That the Word is to be the souls of his people.” Preachers who preach preached sincerely means with one’s heart, from without zeal betray the very message that they one’s heart, not for fame, fortune, or the praise of preach. If the gospel message is good news, indeed, people, but for the glory of God and the good of the best news that a poor sin-enslaved human- the hearers. We live in an era in which the media ity could ever hope for—and it is—then the one are filled with religious hucksters and charlatans. who preaches it ought to be consumed with it and The sincerity of some well-known preachers is, at burning with an insatiable passion to deliver this best, questionable. Preachers have in every age had message to needy, dying men. It is one of the tell- among their numbers those who have fallen into tale marks of the need for revival and reformation gross sin and become public scandals. While we when the pulpit is held by men who lack convic- may seem to have more clerical immorality now tion and do not burn with the zeal of the Lord but than in times past, it may simply be that such min- languish with the lukewarm Laodiceans. Sadly, isterial sins as there are receive more widespread much of what has passed for Reformed preaching media coverage. The preacher who would be effec- has lacked zeal and has lulled whole congregations tive in the pulpit must be a man who lives what he into dangerous somnolence. It is little wonder preaches, albeit imperfectly, out of the pulpit. He

that a number of churchgoers these days lack zeal must be a man known by those closest to him as a Word Servant and commitment: they witness so little of it in the man of principle and courage. He must be the kind pulpits of our churches. of man described in Psalm 1—not so much in his The very words of WLC 159 reveal the own judgment, but in the judgment of those who cause of our lack of zeal: simply put, we preach- know him best and who themselves are competent

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Ordained Servant $ Volume 27 2018 (OPC) inJoliet, Illinois. ate pastorofNewCovenantCommunityChurch Reformed SeminaryinDyer,Indiana,andisassoci history andtheologicallibrarianatMid-America byterian Church andservesasprofessorofchurch Alan D. Strange Christ. saints andthegloryofourLordSaviorJesus of Godforthegatheringandperfecting tion inthepreachingandhearingofWord change thehearer. MayGodgranttousareforma unction andtheWord nopower topersuadeand Holy Spirit,withoutwhichthepreacherhasno inthepower ofthe ful preachingisundertaken their conversion,edification, andsalvation. Faith suited towinthehearerswithaimofsecuring ence, withthepreacheremployingamannermost andnewobedicalling alltofaith,repentance, method thatbestsetsChristbeforethehearers, the deliveryofmessageBible,usinga to rendersuchjudgment. In summary, then, faithful preaching entails In summary, then,faithfulpreachingentails is aministerintheOrthodox Pres - - - - - divided into different denominations, all of those who have been born again of God’s Spirit and Servant who partake of the appointed means of grace are by such united in heart and purpose, having one Lord, one faith, one baptism (as Paul says in the Church beginning of his great unity chapter—Ephesians 4). So, in one very real sense the OPC and the URCNA are one and cannot fail to be one. That we are, in some sense, already one, does Barriers to Ecumenicity not mean that we ought not to strive to be one, doing all that we can to achieve such oneness even in Originally published electronically in Ordained Servant outward organization. In other words, God calls us January 20181 in everything to be who we already are in Christ. When our Lord prays (again in John 17) that we by Alan D. Strange be sanctified, we may rightly ask: Can we fail to be sanctified, at least in a measure? Surely, we ought Psalm 133 to strive to be sanctified with all that is within us, but in the midst of our struggles, it is encourag- Behold, how good and pleasant it is ing to know that, though we routinely experience when brothers dwell in unity! much failure, we will be sanctified. Even so, as a It is like the precious oil on the head, part of that, it is truly encouraging to know that running down on the beard, what we lack in unity will one day be remedied. on the beard of Aaron, We will be perfected, in our unity with Christ and running down on the collar of his robes! each other, even as we will be made perfectly holy It is like the dew of Hermon, in our sanctification when we are glorified. which falls on the mountains of Zion! The church, though she may be frustrated For there the Lord has commanded the bless- in her ecumenical efforts, shall be one outwardly ing, (visibly), in glory, and is one already with respect life forevermore. to the invisible church. True ecumenicity is not a foreign work to Christianity but the essence of who we are: all true believers are one in him across all erhaps we should say that, first of all, in re- denominational lines. That such denominational Psponse to the ecumenical imperative of Scrip- lines exist often discourages us, but that there is ture, we cannot fail to achieve unity ultimately. a unity of all true believers in spite of and across Psalm 133 extols the unity of the brethren, and our these lines should encourage us to continue to Lord in John 17 prays that we be one. We have in labor together to come outwardly to a greater real- view at this conference2 the practical outworking of ization of what is true of us all inwardly: we belong that in the Orthodox Presbyterian Church (OPC) to Jesus Christ and are in union with him and with and the United Reformed Churches in North each other as members of his mystical body. America (URCNA). Can these two bodies thus fail I am tasked to talk about barriers to ecumen- to be one, at least spiritually and essentially (if not icity between the OPC and URCNA (and thus in outward organization)? Even though we may be thrown into the unenviable role of being an eccle- Church Servant siastical bad cop to the good cop of other speakers 1 http://opc.org/os.html?article_id=667&issue_id=131. here!), looking first at things that keep us apart, 2 This article is based on a lecture given at the United Reformed both illegitimately and legitimately. And then, Churches in North America Classis Eastern US, “Semper Refor- manda Conference” on October 14, 2014. 31 32

Ordained Servant $ Volume 27 2018 biblical andtheologicalconvictions. most particularlywithwhomwesharethesame We shouldloveallfellow Christiansandthose own communions), isasadandsingularfailure. Presbyterian brothers(thenearesttous,nextour especially thosewhoareourfellow Reformedand emy; thinkoftheparablegoodSamaritan), brother (wearetoloveourneighbor, evenouren our brotherwhomwedosee?Failure toloveour love Godwhomwedon’tseewhen epistle of1John,whichchallengesus:how canwe have inviewherenotonlyJohn17,butthewhole denominational/federational levels. failure toloveeachotheratthelocal,regional,and a largerdimension aswell.Thereisacorporate failure, asjustnoted,isnotonlypersonalbuthas that wefailtoloveeachotherasought?This us loveshimasweought?Isitanywonder,then, love Godpersonally—sadtosay, butwhoamong with failingtoloveGodandeachother. We failto Remaining sincontributestoourongoing struggle fects ofremaining sin,personallyandcorporately. and eachotherasweought:bothsuffertheef both theOPCandURCNAfailtoloveGod ers toourrelationshipwitheachother. Simplyput, ecclesiastical. Let’swiththeillegitimatebarri start our sincerelydifferent understandingsofmatters former stemming fromoursin,andthelatter rubric ofillegitimateandlegitimatebarriers:the ful toconceive ofwhatkeepsusapartunderthe URCNA andOPCapart.Ithinkthatit’s help these barriers. secondly, wewillbrieflyexamine how toovercome lack inlovetoward eachother. complacency, or evensometimesenvy, causeusto rest ofyouareseriouslylacking). Inshort,pride, a partyspirit(theOPCissimply thebestand tion orfederation/denomination?) orbyhaving love orcareforChristiansoutside mycongrega out beyondourown communions (whyshouldI manifests itselfbyoursimplynotcaring toreach Reformed andPresbyterianchurches.Perhaps this even hostiletoourbrothersandsistersinfellow Here’s theremedy. We needtorepent.We There are,wemust admit, thingsthatkeepthe We failinthiswhenweareapatheticor - - - - - we notstriveforthisinourown times? refrain ofunbelieversobservingChristians.Should “see how theyloveoneanother,” wasthecommon church wasitsclearwitnesstoawatchingworld: church. Oneofthegreatstrengthsearly as wehavemoreandunity inthevisible ness totheworldthatweloveJesusandeachother the significance ofsuchvisibleunity. Butwewit true astothevisiblechurch—it’s easytodownplay ready haveasbelieversinChrist.Thisisespecially and weneednotstriveformoreunity thanweal ecumenical imperativeofJohn17.Thingsarefine, not toconcern ourselveswithorganizational unity, what Christ’s bodyinthis worldis.Ifwechoose and federationallines.This reflects moreproperly strive toloveeachotheracross denominational love thosewithinourown communions, wemust strenuous efforts.Evenasweneed tostrivemore his calltounity inthebody:itmeritsourmost tion meritsourseriousregularattention.So,does our sanctification.OurLord’s calltosanctifica no morecomplacentaboutthisthanweare about itinthevisiblechurch.Butweshouldbe I mentionedabove,perhapswearecomplacent Because wehaveunity intheinvisiblechurch, as remain apartinthecurrentculturalclimate? Think aboutthis:how longcanweaffordto whom weinteract. good tothehouseholdoffaithandallwith among us.Heartsofloveforeachothermanifest we aretooneanotheraswellthestrangers us. Themorethatweareone,theloving a lovethatspillsoverintoallthepopulationabout can bewhenweshow thatweloveeachotherwith and elsewhere).Whatawitnesstrueecumenicity babies (thecallforsuchbeing seenintheDidache whether helpingtheminneedorsavingdiscarded loving theChristianswere,eventonon-Christians, no credence.Thisisbecauseeveryonesaw how the Christianswere“hatersofmankind”received 250, theoldcanardgoing backtoNero’s time that that whentheDecian persecutioncameinAD the ancient churchsoimpressedthepaganworld Over thecourseofdecades,thatwitness We seriouslythe oftensimplyfailtotake Visible unity glorifiesGodandedifies us. - - - we fail to take seriously our Lord’s imperative to 5. Marriage and Permissible Divorce (WCF manifest the unity that we truly have in him. 24.1–6) There are also legitimate barriers to our full 6. Visible and Invisible Church (WCF visible unity in the body of Christ. These are ones 25.1–4) that arise from biblical convictions that necessitate 7. Power to Depose (WCF 31.1–4) our working in separate organizational structures. 8. Prayer as a Means of Grace (WLC 154 / For example, Baptists have different sacramental WSC 88) and polity views than us that, even though they 9. True and False Churches Easily Distin- may be soteriological Calvinists, necessitate our guished (BC 29) working in different denominations. Do we in the With respect to item 1, the Westminster URCNA and OPC have such doctrinal and polity Standards speak of the covenant made with man differences? Well, we don’t have the same doctri- in his innocency as a covenant of works. The TFU nal standards: the URCNA has the Three Forms have no such comparable designation, as this was of Unity (TFU): the Belgic Confession (BC), a subsequent development in covenant theology. Heidelberg Catechism (HC), and Canons of Dort; The question here is one of continuity between the OPC has the Westminster Standards (WS): Reformed theology in the sixteenth and seven- the Westminster Confession of Faith (WCF) and teenth centuries. While some, like Karl Barth, the Larger and Shorter Catechisms (WLC, WSC). have seen a great discontinuity between Calvin Additionally, we have different church orders that and the Calvinists (a popular way of putting this have some strikingly different features. perceived disjunction), many others, like Richard Any doctrinal differences among us then Muller, have argued that while there are different would stem primarily from confessional diver- emphases that develop in covenant theology, there gences. Do we have such differences between is essential continuity between the TFU and the the Three Forms of Unity and the Westminster WS. Standards? The URCNA adopted the following With respect to items 4 and 8 (the Fourth back in 1997: Commandment and Prayer as a Means of Grace), there is likely more accord in practice here than That synod appoint a committee to study the in precept (as is true with respect to liturgy and Confessional Standards, Form of Government, catechizing). While it is true that the Westmin- Book of Discipline, and Directory of Worship ster Standards have a more robust doctrine of of the OPC with regard to the similarities and the Sabbath than do the Three Forms of Unity, differences between them and the Confes- it is the case, observationally, that the churches sional Standards and Church Order of the in the URCNA have functionally at least as high URCNA in order to work toward ecclesiastical if not a higher history of practice with respect to unity with the OPC. . . . (Minutes of Synod the Lord’s Day. The OPC, in general, would be 1997, 10–11). happy to have 50 percent of those in morning Such a study was done, and here is what was service return for the evening service. It is custom- concluded with respect to doctrinal differences, ary in the URCNA to have a higher percentage perceived and real: than half of those who worshiped in the morning 1. Covenant of Works (WCF 7.2, 19.1; WLC service returning for the evening service. Similarly, 30 and 97) in terms of practice, it is not the case that prayer, 2. Regenerated Infants (WCF 10.3) ordinarily, plays a lesser part in secret, private, and Church Servant 3. Assurance and Faith (WCF 14.3, 18.1–4 / public worship in the URCNA than in the OPC. WLC 80–81 / HC LD 7) Members of the URCNA, as well as churches in 4. The Fourth Commandment (WCF 21.7–8 / the URCNA, appear to be as prayerful as those in WLC 117 / HC LD 38) the OPC; all could use improvement here, but it is

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Ordained Servant $ Volume 27 2018 degree. After the proliferation of Protestant groups degree. AftertheproliferationofProtestant churches wasplainerandamatterofkindnot time whenthedifferences betweentrueandfalse in theBelgicConfessioniswrittenatapoint in nature. Point 9(onthetrueandfalse church) difference, butmoreofapolitythandoctrinal between theOPCandURCthusisareal what willultimatelyplayoutasapolitydifference believing thatonebelieves. assurance asareflectionontheactivityoffaith, panying assentandtrust,whereasWestminster sees is speakingofassuranceastheconvictionaccom of theessencesavingfaithitself.TheTFUthen the latterasareflectiveactonformerandnot assurance distinguishes faithandassurance,seeing faith. TheWestminster treatmentof Standards assurance asthatwhichordinarily accompanies Lord’s Day7oftheHeidelberg Catechismsees assertion thatassuranceisanextraordinary work; speak isacontentionmadeoveragainstRome’s The assuranceofwhichtheThreeForms ofUnity different mattersareinviewthetwotraditions. or thecovenantofworks.Withrespecttopoint 3, vorce; thevisibleandinvisiblechurchdistinction; ably abitdifferent thanwhatDort1.17affirms); di of “electinfantsdyingininfancy”(somethingargu these points; theTFUhavenospecific treatment contradictStandards theThreeForms ofUnity at Forms ofUnity. ItisnotthattheWestminster 2, 5,and6—simplyarenotaddressedintheThree be handily addressed.Severalofthese—points 1, prayerful thantheOPC. not thecasethatURCNAisdemonstrablyless quia a“stricter” scruples andthe URCNAmaintaining confessional adherence(the OPCpermitting “more orlesspure.” of degreeamongagreaternumber ofchurches— clearly trueorfalsechurch has becomethecasethatissueisnolongeras whenit after thedevelopmentofProtestantism Westminster ConfessionofFaith 25iswritten in theseventeenthcentury, thematterislessclear: Point 7(onthepower todepose)points to With respecttotheotheritems,theycanall Even thehistoricdifference with respectto subscription) is notoftenwhatsomehave simpliciter butamatter - - - as aretheThreeForms ofUnity. Thereislittlethat narrowly focusedonsoteriologyandecclesiology, ting suchwithrespecttodocumentsthataremore isnotthesameaspermit confessional statements marriage anddivorce (chapter24). matters likelawful oathsandvows (chapter22)and withtheformeraddressing standards, continental thandothe more developeddoctrinalstatement mean isthis:theWestminster a contain Standards nature oftheWSoveragainstTFU. WhatI reflects alackof discernment regarding thefuller the samedebateas made ofit(strictervs.loosersubscriptionisnot University PressofAmerica,1995),33–66. of ConfessionalSubscription, DavidW. Hall, ed.(Lanham,MD: tion AmongtheSixteenth CenturyReformers,” in ThePractice of theWord ofGod,cf.Peter Lillback,“ConfessionalSubscrip those whosubscribed“insofaras”( “because” ( Lutherans betweenthosewhosubscribed totheconfessions 3 irreformable andthusprimary).Consequently, one ity documentsastertiary(withtheScripturesbeing assecondaryandourpol our doctrinalstatements Presbyterians reflectthissometimesinreferringto of thesameorderasdoctrinaldifferences—we lie intheareaofpolity. Polity differences arenot significant differences betweenthetwochurches Canons ofDort(1618).Itisagreedthatthemost sion (1561),Heidelberg Catechism(1563), and enteenth centurythantheearlierBelgicConfes ment intheWestminster ofthemid-sev Standards coming fromamoredevelopeddoctrinalstate ences tendtobemattersofemphasisandtheOPC not thoughttobechieflysuch:thedoctrinal differ the URCNA,whiledoctrinalinsomemeasure,are those addressedimmediately above). here ofmattersrelatedtotheSabbathaswell ments aresilentorsparse(onethinksparticularly few scruples,usuallyinareaswhichtheir docu need notbenervousovertheOPCpermitting a brothers ism. Allthisistosay, thatourcontinental cation ofsoteriologicalandecclesiologicalCalvin giventheir narrower standards, expli continental exception tointhe one couldconceive oftaking Some Reformedchurchesmadeasimilar distinction asthe Permitting scruplesaboutsuchwide-ranging The differences, then,betweentheOPCand quia ) theywereexpressiveoftheWord ofGodand quia/quatenus quatenus ) theywereexpressive debate) 3 and ------might surmise that where such differences exist Ecclesiastical Assemblies (Articles 16–36) among the OPC and URC, it is better that they are Ecclesiastical Functions and Tasks (Articles only polity and not doctrinal differences. 37–50) And this is true: differences that can be more Ecclesiastical Discipline (Articles 51–66) readily composed (as one might assume with With respect to the first section on Ecclesiasti- tertiary rather than secondary differences), should cal Offices, both the URCNA and the OPC con- present less of a barrier to union between the two ceive of three offices: minister, (ruling) elder, and bodies than divergences of a more substantive sort. deacon, though the two bodies understand them Such polity differences as there are, however, must somewhat differently. Both churches see ministers not be pooh-poohed as if they are unimportant and as those who pastor, chiefly, and who administer don’t really matter. As important as one’s doctrinal the Word and sacraments. Additionally, the OPC standards are, one’s polity rules are also important, (in keeping with historic Presbyterianism) views because they function on the level of day-to-day the office of minister as also comprehending that operations of the organization, arguably more so of ruling elder and deacon. In other words, minis- than the doctrinal standards do, strictly speaking. ters are elders and deacons as well, elders are also Polity differences (between the two church orders), deacons, and deacons are deacons. The URCNA then, form the more significant barrier between conceives of the offices rather more distinctly, the two bodies at the level of routine functioning. so that a minister is not also a church governor They are not as daunting as doctrinal differences; (elder). Additionally, in the URCNA the local they are, however, given their regular role in the consistory, of which the minister is a member, has life of the bodies, important. If the two bodies are jurisdiction over him, instead of the presbytery, in to grow closer, polity differences will need to be which body a minister has his membership in the honestly admitted and carefully engaged in seeking OPC. In the URCNA, the consistory examines to make ecumenical progress. and qualifies men (with the assistance of the clas- The URCNA Committee that examined all sis); in the OPC, the presbytery is the examining the differences between the URCNA and OPC and qualifying body for ministers and ministerial looked, as I’ve noted, not only at the doctrinal dif- candidates. ferences but also polity differences. They looked at It may also be noted, with respect to the the polity differences under the rubrics provided ministerial office, that the OPC, as does historic for in the URCNA Church Order.4 The URCNA Presbyterianism and other continental Reformed Church Order is considerably thinner than the churches, sees the office of minister as expressing OPC Book of Church Order. The former contains itself not only in the pastorate but in other ways. all the matters pertaining to government, wor- The OPC church order explicitly describes the ship, and discipline in the sixty-six articles of its teacher and the evangelist, with the former having Church Order, whereas in the OPC such matters warrant to teach in the local congregation, as well are spread across three distinct books: the Form of as in the theological seminary and other educa- Government, the Directory for the Public Worship tional institutions, and the latter operating in the of God, and the Book of Discipline. Since I am mission context, including publishing, editing and basing this talk in no small measure on that report, the like. Formally speaking, it is unclear that the here is the organization of the URCNA Church URCNA Church Order provides for any exercise Order articles and the order of treatment by the of the office of minister other than that which is committee of the polity differences: carried out in the specific office of pastor of a local Church Servant Ecclesiastical Offices (Articles 1–15) church. With respect to the second section on Ecclesi- astical Assemblies, it is also noted that both bodies 4 Church Order of the United Reformed Churches in North America, Seventh Edition, AD 2016. recognize three assemblies: local (consistory and 35 36

Ordained Servant $ Volume 27 2018 worship. that thesingingofpsalmspredominate in public also interprettheURCNAchurchordertorequire der theoversightofalocalconsistory. Onemight must placeun beused;andallmission worktakes the URCNA,oneofprovidedliturgicalforms preaching; whenthesacramentsareobservedin OPC, chiefly:theURCNAmandatescatechetical committee did notesomedifferences withthe decently andingoodorder. and toconducttheaffairsoflocalchurch manner according totheteachingofScripture, andedifyingthe sacramentsinanunderstandable glorifying, Word-centered worship,toadminister URCNA intheir commondesiretopromoteGod- striking uniformity betweentheOPCand OPC DirectoryforthePublicWorship ofGod): larly rejoiced inthesimilarity (especially withthe tical FunctionsandTasks, thecommittee particu of Government. first thirty-sixarticlesaremadewiththeOPC Form necessary forgoodorder. Thecomparisonofthese the peace,purity, andunity ofthechurch,butare judicatories arenotmerelyfunctionalinsecuring ongoing judicatory aswell,andthatthe“broader” whereas theOPCbelievesthatpresbyteryisan the consistoryisonlycontinuing judicatory, tion ofthematter. TheURCNAbelievesthat however, thereisasomewhatdifferent concep national (synodandgeneralassembly).Here,too, session), regional(classisandpresbytery), in NorthAmerica, 2001. churches bySynod Escondido oftheUnited ReformedChurches 5 comprises andprotectsthatprocess. Therearealso what OPC spellsoutinconsiderably moredetail it isequitableandGod’s Word requires it),the the two:whilebothrequire dueprocess(because Discipline. Thatisthemaindifference between compared withtheOPC’s morerobustBookof siastical Discipline, theURCNAissparse when URCNA-OPC Study Committee Report,referredtothe With respecttothefourthsectiononEccle This commendationnotwithstanding,the Your committee gratefullyacknowledges the With respecttothethirdsectiononEcclesias 5 - - - - - report. not afewshare,anditisreflectedinthe cited not doctrinaldifferences. Thisisajudgmentthat and OPC,aswe’venoted,arepolitydifferences, Most oftherealdifferences betweentheURCNA barriers isthechallengethatnow confrontsus. for theURCNAandpresbyteryOPC. diction oftheminister, whichisintheconsistory bodies continues tobethemembershipandjuris URNCA. Themaindifference betweenthetwo pline thanintheseChurchOrderArticlesofthe more matterstreatedintheOPCBookofDisci look atourselves andeachothersay, “What and weaknesses oftheother. Inotherwords,let’s weaknesses relativetotheother. Andthestrengths presbytery/classis assesstheir own strengthsand nominational/federational committees andeach other’s strengthsandweaknesses. Letthede will needtomakeacandid assessment ofeach and how itoperates). October 2010onwhatahealthyclassislookslike especially referyoutomypaperthisclassis in being seenmorelikepresbytery;forthis latter,I tion toandbeyondthelocalcongregation(classis acknowledge thatthereisarealchurchinaddi a memberofpresbytery)andtheReformedmight church (whateverhe’s doing; inaddition to being could dowithhavingeveryminister tiedtosome a lottolearnfromeachother,e.g.,Presbyterians could eachbenefitfromtheother. Perhaps there’s long hardlookatourdifferences andseehow we will notdie oneverypolityhill.We a needtotake polity differences, weneedtodetermine that we move closertoward oneanotherintermsofpolity. ones. We shouldthusthinkhardabouthow wecan (multiple) supermajoritiestoamendourdoctrinal whereweneed to amendourpolitystandards And rightlyso.We onlyneedsimplemajorities thanitisourtertiarypolitystandards. standards it’s farhardertoamendoursecondarydoctrinal sneeze atastheyimpactdailyoperations.But Granted thepolitydifferences arenothingto This isquite ecumenically encouraging. How toovercometheseperceived andreal In short,it’s compromise. going We totake As weturnourattentiontocomposing - - - - can I learn?” “What are we doing better than you, ers us to work out, even in fear and trembling, that and what are you doing better than we are?” If we which God has worked in us to will and to do his don’t think that can properly be done, how are we good pleasure. I challenge us all—URCNA and heeding Philippians 2:1–4? OPC—to think of what this sanctification on a And let’s value the ecumenical imperative corporate level might mean. Surely, no small part enough to sit down and see if we can hash out our of such corporate sanctification would include a differences, building on some already remarkable greater realization among us all of the ecumenical examples of doing so, namely, the Psalter-Hymnal imperative. Yes, there are barriers to it, as there are Committee. In our work together on that project, to personal sanctification, and it will not hap- it is broadly accurate to say that the OPC yielded pen automatically and without much prayer and to the URC a lot on the Psalms (and learned a labor. Sic ora et labor (“so pray and work”). Let us great deal from our Psalm-singing brethren in the commit to working out together the unity that we URC; such Psalm-singing was very much a part already enjoy as believers in Christ, for our edifica- of historic Presbyterianism but lost to us in more tion and his glorification. Amen. recent times); and that the URC yielded to the OPC a lot on the hymns (particularly in the rich Alan D. Strange is a minister in the Orthodox Pres- hymnody that has developed among us in the post- byterian Church and serves as professor of church Reformation era). history and theological librarian at Mid-America May the Lord unite us ever in closer fellow- Reformed Seminary in Dyer, Indiana, and is associ- ship and working relationship, even to the point ate pastor of New Covenant Community Church of union, as the OPC and the CRC came close to (OPC) in Joliet, Illinois. doing in the mid-1960s. What kept us from coming together back then was doctrinal, namely, liberalism in the CRC with respect to several matters. Can’t we pick up there, now that we’ve gotten rid of the real differences—the doctrinal differences that kept the OPC and CRC apart? Even then, it wasn’t that the CRC had confessional doctrinal differences with the OPC, having the same confessions and catechism that the URCNA now has. Rather, because of its embrace of liberalism, the CRC was moving in a different direction and away from confessional fidelity. Those old issues don’t exist in that same way with the URC (you’re not pursuing women in office, lacking clarity on homosexuality, denying the historicity of Genesis 1–11, etc.). The URC really represents all the folk in the CRC that we were so wanting to unite with back then. Why can’t we work together now toward what ultimately eluded us then? Need it continue always to elude us? I don’t think so. It will take a lot of work, but so does Church Servant everything worth doing (like sanctification). The Christian life, rightly lived, involves much hard work, not done in our own strength, however, but as enabled by the Spirit, who empow-

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Ordained Servant $ Volume 27 2018 by StephenD.Doe May 2018 Originally publishedelectronicallyin Eschatological Descriptive and Church inActs: ofthe The Growth Mission Rapids: Eerdmans, 1970),274. 2 1 http://opc.org/os.html?article_id=691&issue_id=136. T Michael Green, problems incommunicating thegospel. in antiquity theanswerstoourcontemporary sible toreadofffromastudyofevangelism enlists humanco-operation.Norisitpos ly God’s workinthelivesofmen,whichhe from ourown: and.evangelismissupreme God’s assessmentofsuccessmaydiffer greatly “successes” withtheir “failures.” For another, thing, wehavenomeansofcomparingtheir by theearlyChurchwassuccessful.For one extent towhichtheevangelismconducted It isnotpossibletoassessrealisticallythe the growth oftheearlychurch,aswe’ll see, he bookofActsisrepletewith referencesto 1 Servant Servant Evangelism intheEarlyChurch Ordained Servant —Michael Green

(Grand 2

- - scriptive andthosethatareprescriptive;is,be distinguish betweenScripturepassagesbeing de bringing thechurchandallofcreation. I meanthinkingabouttheendtowhichGodis tological hopeofgrowth, andbyeschatological, church inthebookofActsinstructsusescha of theearlychurch.Iwantustoseehow theearly about theguidanceheandothersdraw fromstudy in theearlychurch,MichaelGreenistoomodest our culture?Inhisseminal bookonevangelism problems,” infaithfullyaddressingourtimesand churches canlearninfacing “ourcontemporary but aretherethingsthatconfessionallyReformed church inanumber ofways. The LanguageofActs people heissaving. covenant promises toenlargethenumber of encouraging asweseehow Godisfulfillinghis their descriptivepurpose,butalsoprescriptively of theearlychurcharebasicallyeschatologicalin gy. Thatistosay, Luke’s descriptionsofthegrowth use thebiblicaltheologicalcategoryofeschatolo about theemphasisonchurchgrowth inActsisto we needtothinkdifferently. Abetterwaytothink church inActsseemstobeslightlydiscouraging, in ourday, wethink.Ifastudyofthegrowth ofthe scale intheGlobalSouth,butsurelynothere, 2:47)? Conversionsmaybehappening onalarger our the lasttimethatwethoughtofLordadding to in thechurchtodaycanevenimagine.Whenwas it seemsfarremovedfromtheexperiencemany we readaboutthegrowth ofthechurchinActs, tous.When growth ofthechurch,areprofitable that every goodwork”(2Tim. 3:16–17),wehavetosay the manofGodmaybecompetent,equipped for correction, andfortraining inrighteousness,that forteaching,reproof, God andprofitable do. BelievingthatallScriptureis“breathedoutby inspired purpose)andpassagesthattelluswhatto tween passagesthattellusthings(albeit withGod- churchdailythosewhowerebeing saved(Acts It iscommon,wheninterpretingtheBible,to Luke emphasizes thegrowth oftheapostolic all of Acts,including thedescriptionsof - - - - One way is giving actual numbers: considering:6 • 1:15 – 120 names (ovnoma,twn, onomaton- ) 1. Multitude, to multiply (plh/qoj, plethos- ; • 2:41, – 3,000 souls (yucai., psuchai) plhqu,nw, plethýno- -): • 4:4, – 5,000 men (avndrw/n, andron- )3 • 4:32, “Now the full number of those who A second way is Luke’s so-called “summary” believed . . .” statements:4 • 5:14, “And more than ever believers were • 2:41, “So those who received his word added to the Lord, multitudes of both were baptized, and there were added that men and women . . .” day about three thousand souls.” • 6:1, “Now in these days when the dis- • 2:47b, “And the Lord added to their ciples were increasing in number . . .” number day by day those who were being • 6:7, “and the number of the disciples saved.” multiplied greatly in Jerusalem . . .” • 5:14, “And more than ever believers were • 9:31, “And walking in the fear of the Lord added to the Lord, multitudes of both and in the comfort of the Holy Spirit, it men and women.” [the church] multiplied.” • 6:7, “And the word of God continued to • 12:24, “But the word of God increased increase, and the number of the disciples and multiplied.” multiplied greatly in Jerusalem, and a • 14:1, Paul and Barnabas “spoke in such a great many of the priests became obedi- way that a great number of both Jews and ent to the faith.” Greeks believed.” • 9:31, “So the church throughout all • 17:4, “And some of them were persuaded Judea and Galilee and Samaria had peace and joined Paul and Silas, as did a great and was being built up. And walking in many of the devout Greeks and not a few the fear of the Lord and in the comfort of of the leading women.” the Holy Spirit, it multiplied.” 2. To increase (auvxa,nw, auxáno- ):7 • 12:24, “But the word of God increased and multiplied.” Michael Green, Evangelism in the Early Church (Grand Rapids: • 16:5, “So the churches were strengthened Eerdmans, 1970); John Mark Hicks, “Numerical Growth in the Theology of Acts” Journal of the American Society for Church in the faith, and they increased in num- Growth 8 (Spring 1997), 17–34. A different version was given as a bers daily.” lecture before The Evangelical Theological Society 47th Annual Meeting, Philadelphia, PA, November 1995 entitled “Numeri- • 19:20, “So the word of the Lord contin- cal Growth in the Theology of Acts: The Role of Pragmatism, ued to increase and prevail mightily.” Reason and Rhetoric” (available online at http://johnmarkhicks. Yet a third way to see Luke’s emphasis is to com/70-2/); Craig S. Keener, “The Plausibility of Luke’s Growth Figures in Acts 2:41; 4:4; 21:20. Journal of Greco-Roman Christi- note the words he uses. Many studies have noted anity and Judaism 7 (2010): 140–63; Timothy Keller, “Reformed that Luke has a varied, vivid, and evocative vo- Church Growth. Part One: The Principles of Church Growth” Presbyterian Network, Vol. 1, No. 4 (December 1988): 3–14; cabulary in describing God’s work in the apostolic Thom Rainer, “Church Growth and Evangelism in the Book of church.5 There are two words in particular worth Acts.” Criswell Theological Review 5.1 (1990): 57–68; Allison A. Trites, “Church Growth in the Book of Acts” Bibliotheca Sacra 145:578 (April 88): 162–174. 3 Is there an echo here of Luke’s language in his gospel in 6 Others include “many” (i`kano,j, hikanos), Acts 11:24, describing the feeding of the 5,000 (Luke 9:14, andres pentakis- 14:21; “increase” (perisseu,w, perisseuo-), 16:5; “many” (polu,j, chilioi versus andron chiliades pente)? polus), 4:4, 6:7, 9:42, 11:21, 14:1, 17:4, 12, 18:8, 10; “added” 4 See Dennis E. Johnson’s helpful and concise summary in The (prosti,qhmi, prostithemi- ), 2:41, 47, 5:14, 11:24; “number” Servant MissionServant Message of Acts in the History of Redemption (Phillipsburg, NJ: (avriqmo,j, arithmos), 4:4, 6:7, 11:21, 16:5; “received” (de,comai, P&R, 1997), 9–10. dechomai), 8:14; “turned” (evppistpe,fw, epistrepho-), 9:35, 11:21; 5 Some of the works which gather the lexical data are Harvie M. “followed” (avkolouqe,w, akoloutheo-), 13:43; “were made disciples Conn, ed., Theological Perspectives on Church Growth (Phil- (maqhteu,w, matheteuo-), 14:21; “joined” (prosklhro,w, proskleroo- -), lipsburg, NJ: Presbyterian & Reformed, 1976); Eddie Gibbs, I 17:4. Believe in Church Growth (Grand Rapids: Eerdmans, 1981); 7 See Acts 13:49 “And the word of the Lord was spreading

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Ordained Servant $ Volume 27 2018 fillment ofhiscovenantpromise inEgypt (Gen. sons inGenesis48:4.Finally, Godbeginstheful body”; andJacobhimselfrepeatsthistoJoseph’s a companyofnationsshallcomefromyourown blessing inGenesis35:11,saying,“Anationand issory wordsinGenesis28:3;Godreinforces that blesses hisdepartingson,Jacob,withtheseprom ful andmultiply himgreatly(Gen.17:20).Isaac will beblessed,andGodmakehimfruit 9:1, 7.Abrahamreceives thepromise thatIshmael he repeatsthecommandtoNoahandhissonsin and subdueithavedominion” (Gen.1:28); them to“befruitfulandmultiply andfilltheearth God createsmanandwomancommands repeats thatcommandfollowing thefloodin8:17. “be fruitfulandmultiply” (Gen.1:22),andGod the birdsofheavensandseacreaturesto 17:20; 28:3;35:11;47:27;48:4.Godcommands many passagesinGenesis1:22,28;8:17;9:1,7; words ( tuagint. Greek translationoftheOldTestament, theSep and “multiply” werefamiliar toreadersof the larly fromthebookofGenesis. focus Lukegivestothegrowth oftheearlychurch. and otherpassagesinActsunderstanding the parah 9 1997): 17–34. Journal oftheAmericanSocietyforChurch Growth Mark Hicks’s “NumericalGrowth intheTheology ofActs,” (Nutley, NJ:PresbyterianandReformed,1976),1–20;John An Overview,” in 8 ( Exodus 1:7,“ButthepeopleofIsraelwerefruit 47:27), somethingwhichMosescarefullynotesin diefe,preto “Increase” or“befruitful” isthetranslationofHebrew See especially HarvieConn,“God’s PlanforChurchGrowth: First, Luke uses covenantal language,particu First, Lukeusescovenantal There areseveralpoints todraw fromthese • • • . “Multiply”isthe translationoftheHebrew auvxa,nw 9 TheLXX,asitisknown, pairsthesetwo to increase 19:20, “SothewordofLord and multiplied.” 12:24, “ButthewordofGod increase 6:7, “AndthewordofGod , diaphereto Theological Perspectives onChurch Growth ,

auxáno ..” ) throughoutthewholeregion.” andprevailmightily.” - and plhqu,nw 8 Both“increase” continued , plethýno increased xk”””””””"d" 8 (Spring - continued rabah - -

) in to to hr”””””””"P”””””””" .

- - - - - Johnson puts it, “Luke uses the metaphor ofor Johnson putsit,“Lukeusesthemetaphor Word ofGodgrew(6:7;12:24;19:20).AsDennis God. Particularly strikingisthelanguagethat coming greatdayoftheLord(Rev. 7:9). ofthe pattern ofblessinghispeople,aforetaste a continuation andpartialfulfillmentofGod’s multiply.” Thegrowth oftheapostolicchurchwas of covenantpromise andcommand,“increase early churchhedraws onOldTestament language Luke wantstodescribewhatGodwasdoing inthe the dreadofEgyptians(Exod.1:12). strong, sothatthelandwasfilledwiththem”to ful andincreasedgreatlygrewexceedingly Acts 8:4reminds us. 12 vol. 2,221–22. Henry Beveridge,ed.,(GrandRapids: Baker,1979),vol.1,239; and 19:20,JohnCalvin, 11 Johnson, appear togetherinaMessianic context. wilderness wanderings.InJeremiah 3:16and23:3 the twowords 10 grew (14:1,21).ManyoftheCorinthianslistened of GodinIconium andDerby, andthechurch (19:19–20). Paul andBarnabaspreachedtheWord Ephesus afterGodbroughtconvictionofidolatry way, thewordofLordcontinued toincreasein and thejudgmentofGodonHerod.Inasimilar stration ofthedeliverancePeter fromprison witness ofthechurchfollowed uponthedemon (6:7). the Word andprayer(6:4),whichledtogrowth apostles devotedthemselvestotheministry of 6:7 theappointment ofthesevenmeantthat and thechurchgrows (2:40–41,see4:4).InActs preached thecrucified andresurrectedChrist, people faithfullydeclaredtheWord ofGod.Peter others. Inotherwords,thechurchgrows asGod’s God usedintheconversionandmaturingof of thegospelJesusChristbybelievers,which rather theongoing, embodied announcement mysterious, disembodied divine but manifestation message itself.” Word’s ofthe sphereofinfluenceandthevitality ganic growth toexpressboththeexpansionof We shouldnotthinkthat onlytheapostlesspokeWord, as See Leviticus26:9forGod’s promise repeatedduringthe Second, growth isassociated withtheWord of 12 In12:24theincreasingpower oftheverbal Message ofActs 11 TheWord ofGodwasnotsome Commentary ontheActsofApostles , 15n16.SeeCalvinonActs6:7 10 When - - , to Paul and became believers (18:8).13 The Word 13:19, 23, 31–33, etc.). In the book of Acts the of God was central to the growth of the church kingdom (basilei,a, basileia) is mentioned eight from the beginning as believers were devoted to it times. Before his ascension Christ spoke of the (2:42). A fledging church, without worldly power, kingdom (1:3). Then Philip preached the good had the greatest possible power, the gospel of Jesus news of the kingdom and of Jesus to the Samari- Christ (Rom. 1:16–17). The Word of the king- tans (8:12), and Paul and Barnabas warned that it dom, to put it another way, has enormous growth is through many tribulations we entered the king- potential (see, e.g., Matt. 13:23, 31–33). dom of God (14:22). In the synagogue in Ephe- Third, the growth of the church cut across all sus, Paul reasoned about the kingdom of God boundaries in fulfillment of Christ’s command (19:8; see 20:25). And the book of Acts closes with to make disciples of all nations (Matt. 28:18–20), Paul, in Rome, proclaiming the kingdom of God beginning with Jerusalem (Acts 1:8, see Luke and Jesus from the Old Testament (28:23, 31). But 24:47). The church grew in Jerusalem (4:32; 5:14; proclamation of the kingdom of God was to the 6:1, 7); in all Judea, Galilee, and Samaria (8:5; end that people might be added to the church as 9:31, 35, 42); in Antioch (11:19–26); in Iconium the most visible manifestation of the rule of God (14:1); and in Thessalonica (17:4); even to the in the world. When people were added, they were future church in Ethiopia (8:26–39), as Christ’s added to the Lord (5:1; 11:24) but that meant promise began to be seen in fulfillment. And in they were added to the church (2:41, 47) where light of Paul’s words in Galatians 3:28 that in the Lord reigns over his people.15 As Tim Keller Christ Jesus there is “neither Jew nor Greek, there writes, “The church is an agent of the kingdom is neither slave nor free, there is neither male nor because it spreads the word of the kingdom. . . . female,” Luke notes that women as well as men The church is spreading the kingdom, but it is not believed (4:32; 8:12; 17:4, 12), and that Romans the kingdom.”16 like Cornelius (10–11), and Greeks as well as Jews (14:1), believed. The church began to represent How Does Luke’s “Theology of Growth” all the nations as a new, redeemed humanity was Help Us Today? being brought together by the power of God. The It is enough to read of God’s work in growing eschatological character of this is clear when we the church in the book of Acts and be filled with think of it as prefiguring the eschatological glory praise for his sovereign display of power. And Luke 14 of Revelation 7:9. That great day of glory is the does put God’s sovereign, electing work before us culmination of God’s promise to Abraham that he repeatedly. would bless the nations through Abraham’s seed, • 2:47, “And the Lord added to their the Lord Jesus Christ, the true heir of God’s prom- number day by day those who were being ises to Abraham (Gal. 3:16; see Gen. 12:2; 17:4–6; saved.” 18:18; 22:18; 26:4). • 11:18, “And they glorified God, say- Fourth, it is the church that grows. In the gos- ing ‘Then to the Gentiles also God has pels Christ often spoke about the kingdom of God granted repentance that leads to life.’” or of heaven. He came preaching the kingdom of God (Mark 1:14–15), and in his parables Jesus spoke of the growth of the kingdom (e.g. Matt. 15 This is very directly seen in the work of the Holy Spirit whom Christ sent to rule by filling believers (2:4; 4:8; 6:5; 7:55; 10:44; 11:15, 24; 13:9, 52; 19:6), and guiding in everything from Servant MissionServant discipline (5:1–9), to sending out Paul and Barnabas (13:2–4), 13 See also 8:14; 13:16–44; 19:10; 28:31a. to dealing with crisis (15:28), to missionary strategy (8:29, 39; 14 “After this I looked and behold, a great multitude that no one 16:6–7), to choosing leaders (20:28). could number, from every nation, from all tribes and peoples 16 Timothy Keller, “Reformed Church Growth. Part One: The and languages, standing before the throne and before the Lamb, Principles of Church Growth,” Presbyterian Network 1, no. 4 clothed in white robes.” (December 1988): 4.

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Ordained Servant $ Volume 27 2018 (Acts 2:11).Thegrowth ofthechurchinActs,as testifyingtothemighty deedsofGod constantly of God(Rom.10:17),sotheapostolicchurchwas Faith comesbyhearingandtheword (Rom. 1:16–17;e.g.Eph.1:13;1Thess.1:4–10). dence inthepower ofthegospelitproclaimed 55:10–11 must accomplishthatforwhichhegaveit(Isa. Luther. the sovereign Godwhodid itall,toechoMartin down” (17:6),butinrealityitwasthewordof were men“whohaveturnedtheworldupside the gospelinThessalonica saidthatPaul and Silas God .givesthegrowth.” when hesaysin1Corinthians3:5–7that“only hand ofGodinhisown laborstogrow thechurch 19 eds., (Minneapolis, MN:Fortress, 2012), 292–94. Basic Theological Writings in Wittenberg,March10,1522,Martin Luther, 18 17 the pulpitsandincourseofourindividual where theWord ofGodisboldlyannouncedin resolve tofaithfullyandwithoutfear,bechurches the Word wasdeclared,shouldstrengthenour The verbheusesinvv. 6&7is Note God’s useofgrowth imageryhere. “I did nothing; theWord did everything.” Sermonpreached The ApostlePaul testifiedtothesovereign • • • • 18 are mypeople harm you, youto with you,andnoonewillattack on speakinganddonotbesilent,forIam night inavision,‘Donotbeafraidbutgo 18:9–10, “AndtheLordsaidtoPaul one Paul.” heart topayattention 16:14, “The appointed toeternallifebelieved the wordofLord,andasmany this, theybeganrejoicing andglorifying 13:48, “AndwhentheGentilesheard Gentiles.” how hehadopenedadooroffaith all thatGodhaddonewiththem ered thechurchtogether,theydeclared 14:27, “Andwhentheyarrivedandgath God’s Word cannotbeineffectivebut 19 ). Theearlychurchhadutterconfi for Ihavemanyinthiscitywho , 3rd ed.W. R.Russell &T. F. Lull, Lord openedher .’” 17 auvxa,nw Theopponentsof towhatwassaidby ,

auxáno [Lydia’s] Martin Luther’s - . .” , and tothe as were - - apostles pray(6:4,6),Peter andJohnpray(8:15), church prays(1:14,24;2:42;12:5,12;13:3),the when prayerorprayingarenotedbyLuke. ing throughActs,wefindsometwenty-fivetimes the earlychurch. ofprayerin ment haspointed outtheimportance study ofActs.Themodernchurchgrowth move through hisWord andSpirit. firm confidenceinGod’s sovereign graceworking placeapartfroma that truegrowth cannottake theapostolicchurchreminds us and evenattack, where tobeboldlybiblicalisinvitecriticism lives andwitness.Surelyinatimelikeourown, God (4:31,10:2). and occursseventimes butonlytwiceinreferenceto praying to deomai the noun 21 and Holman,1993). Growth: History,Theology, andPrinciples Rapids: Baker,2003);andThomS. Rainer, You CanWork withGod toBuildaFaithful Church 20 to getpeoplepray, andtopraywithothersif ofprayer,butcreativelyseekingways importance we shouldbeearnestinnotonlyteachingthe church withthefocusedprayerofGod’s people, day. Yet ifweconnectthegrowth oftheapostolic anything beyondaservice(orservices)onSun increasingly difficult togetpeoplecome so-called “deathoftheprayermeeting.” Itseems church (4:32–37).Today manypeoplelamentthe mediately tellsusaboutthefruitfullifeof and theLordansweredtheir prayers.Lukeim speaking, itsconsequences, isfoundin4:31, descriptionofprayerand,humanly the mostvital (14:23), Paul andSilaspray(16:13,25).Perhaps lius prays(10:4,30–31),Paul andBarnabaspray Saul/Paul prays(9:11;20:3;22:17;28:8),Corne The verb Notably GaryL.McIntosh, Notably There isasecondthingwecandraw froma Believers prayedforcourageandboldness to speakthewordofGodwithboldness. all filledwiththeHolySpiritandcontinued gathered togetherwasshaken,andtheywere deethenton And whentheyhadprayed[ issometimestranslated “pray”andsometimes“beseech” -

proseuch/

proseu,comai -

proseuche ], theplaceinwhichtheywere 20 To thisweshouldagree.Read

proseúchomai - occursnine times.Theverb Biblical Church Growth:How occurs sixteentimesand (Nashville:Broadman dehqe,ntwn The Book ofChurch (Grand 21 ,

The de,omai - - - - - all possible. The lack of prayer for God to work, raised. They understood that the “last days” had as only he can, is a danger sign that we should come (Acts 2:17). The ascension of Christ and the heed.22 coming of the Holy Spirit gave them confidence These two emphases, on the Word of God and boldness that sometimes we seem to lack. and prayer with dependence on a God who is This eschatological hope filled their writing:23 sovereign, come together in passages like: • 1 Corinthians 15:45, “the last (e;scatoj, • 2 Thessalonians 3:1, “Finally, brothers, eschatos) Adam [Christ] became a life- pray for us, that the word of the Lord may giving spirit.” speed (tre,gh, treche- – to run or progress • Hebrews 1:1–2, “Long ago, at many times freely or advance rapidly) ahead and be and in many ways, God spoke to our honored.” fathers by the prophets, but in these last • 2 Timothy 2:8–9, “Remember Jesus (e;scatos, eschatos) days he has spoken to Christ, risen from the dead, the offspring us by his Son, whom he appointed heir of of David, as preached in my gospel, for all things, through whom also he created which I am suffering, bound with chains the world.” as a criminal. But the word of God is not • 1 Peter 1:3–8, “who by God’s power are bound (de,detai, dedetai)!” being guarded through faith for a sal- This confidence of the apostle Paul came vation ready to be revealed in the last because of his awareness of God’s power and (e;scatos, eschatos) time.” purposes. He had seen it in his own life and min- • 1 Peter 1:20, “He [Christ] was foreknown istry. We remember, however, that the Scriptures before the foundation of the world but certainly make clear that because God sovereignly was made manifest in the last (e;scatos, works, the application of principles, even sound eschatos) times for your sake.” biblical principles, will not necessarily give us This is a great encouragement we can draw the outcome we desire. This has been one of the from looking at Acts: Christ has come, he has weaknesses of the church growth movement. God redeemed a people for God and is building his is not captive to our desires, even when they are church (Matt. 16:18; see Eph. 2:21), and we are good desires. Since God is sovereign, he had his part of this great work. Christ’s kingdom will fill own purposes in Noah’s faithful preaching which the earth (Dan. 2:44–45), and the church, as the yielded a harvest of only his own family (2 Peter visible manifestation of the rule of God, also is 2:5), or in God’s telling Ezekiel to preach though growing because of what Christ by his Word and he would not be listened to (Ezek. 3:7–9; 33:32; Spirit is doing. While we may not see the numbers see Isa. 6:9–10; Mark 4:11–12, etc.). While it was of conversions we desire in our particular part of faithful, the church in Philadelphia had but little God’s vineyard, still we can and must rejoice that power, yet Christ had set before it an open door the eschatological picture of growth which Luke (Rev. 3:8) with the promise to keep it in the hour sets before us is happening. We can preach and of trial (Rev. 3:10). This is an important lesson pray faithfully with expectation that the day of from the study of the growth of the church in the complete fulfillment is coming. The book of Acts book of Acts: trust in God to work as he pleases. is full of the promise that this is happening. As The disciples testified to the gospel of God’s sav- God says: ing grace with joyful and expectant hope because

Arise, shine, for your light has come, and the MissionServant Jesus Christ had come, died for sinners, and been glory of the Lord has risen upon you. For

22 The Westminster Standards give us much help in framing our prayers (WCF 21.4, WLC 178–196, see especially Q. 191 on the 23 The last days also brought warning, see 2 Timothy 3:1; James petition “Thy kingdom come.” 5:3; 2 Peter 3:3; 1 John 2:18; Jude 18.

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Ordained Servant $ Volume 27 2018 ary forthePresbyteryofMid-Atlantic. terian Church andservesasregionalhomemission Stephen Doe ing. (Isa.60:1–3) light, andkingstothebrightnessofyourris upon you.Andnationsshallcometoyour arise uponyou,andhisglorywillbeseen thick darknessthepeoples;butLordshall behold, darknessshallcovertheearth,and isaministerintheOrthodox Presby - - - and religious freedoms. However, there are certain key issues, which Servant separate us from them. Some of these are salvation, purgatory, the papacy, Mariology, and the mass. These numerous differences are so great that they Witness make ecumenical union impossible with Rome. Let us remember the words of Amos 3:3: “Do two walk together, unless they have agreed to meet?” Thus, in order to be agreed, we must present the gospel to Roman Catholics in a manner which is loving but does not lose sight of the truth. How to Reach Roman First, and most importantly, we must keep quoting Scripture. We must know our Bibles well, Catholics with the and also how to defend our views. Since Roman Catholicism relies heavily on human traditions,3 Gospel if we stick to the Scripture, then ultimately the truth will shine through. Also, we must be pre- Originally published electronically in Ordained Servant pared to discuss the topic of sola Scriptura, since it February 20181 is guaranteed that this issue will come up during discussion. This is a key factor in Protestant/Ro- by Matthew Cserhati man Catholic debates, since epistemology defines whether or not we accept certain truths or not. A oman Catholics make up the largest church good Bible verse that supports sola Scriptura is Acts Rdenomination in the country, accounting for 17:10–11: one-quarter of the whole US population, and their numbers are increasing. Many of us might have The brothers immediately sent Paul and Silas a lot of Roman Catholic friends or even relatives. away by night to Berea, and when they arrived However, Rome teaches another gospel than that they went into the Jewish synagogue. Now found in the Bible. Thus, it is an increasingly these Jews were more noble than those in important question as to how to reach the large Thessalonica; they received the word with all number of Roman Catholics in our communities. eagerness, examining the Scriptures daily to I am a former Roman Catholic, and I have see if these things were so. studied Roman Catholicism in depth and have While the Bereans readily accepted Paul’s had discussions with many Roman Catholics. I teachings as a church authority, they still com- have also taken part in street evangelization events pared it to the sole highest authority, the Scrip- where we entered into dialogue with Roman tures. Catholics. Second, we must remember that when we as There are certain things we as Protestants Protestants speak with Roman Catholics, we might share with Roman Catholics. For example, we be perceived as antagonistic to their church, since 2 both believe that Scriptures are the Word of God. it was Martin Luther who leveled a very heavy Furthermore, we also share concern over a number criticism at their church during the Reformation. Servant Witness Servant of societal issues, such as abortion, homosexuality, Many Roman Catholics are defensive about what they perceive as multiple attacks on their church

1 http://opc.org/os.html?article_id=676&issue_id=133. 2 R.C. Sproul, Are We Together? A Protestant Analyzes Ro- 3 James R. White, Scripture Alone (Bloomington, MN: Bethany man Catholicism (Sanford, FL: Reformation Trust, 2012), 13–21. House, 2004), 169–89. 45 46

Ordained Servant $ Volume 27 2018 Also, sinceRomanCatholicism isacomplete and idolatrystiflethefaithofmanyitsmembers. seem likeaChristianchurch,itsfalsedoctrines members. AlthoughonthesurfaceRomemay pray forourRomanCatholicfriendsandfamily asaninsult. tory mannerandmaybetaken because theyportrayRomanCatholicsinaderoga something weshouldusewithRomanCatholics Chick untilhisdeathin2006,aredefinitely not tracts, thecartoon-basedtractsproducedbyJack gospel islogicallyconsistentandbiblical.Chick Catholic teaching,andtoshow bycontrastthatthe Therefore, itisusefultobefamiliar withRoman scores ofhumanistic traditions intotheir church. phasized theintellect,thattheyhaveintroduced nately, duringchurchhistoryRomehassooverem undergo rigorousintellectualtraining. Unfortu lectual discussion ofreligion,sincetheir priests them thatsalvationisfree,andofnocosttothem. faith; thegreatestgiftwecangivethemistotell ated. RomanCatholicsdonothaveassuranceof them towards salvation,itwillbemuch appreci that ourgoalisnottowinanargumentbuthelp devout RomanCatholics,andifweassurethem achieve salvation.Thisisagreatconcernformany the mainissueduringReformationwashow to toRomanCatholicsaboutthegospel,since talk or beoverlyoffensivetothem. not wishtorunthemintothegroundstraightaway say abouttheir own religionandaskquestions, and we needtobewillinglistenwhattheyhave from manydifferent quarters insociety. Therefore, presently intrainingfortheoffice ofelder. Presbyterian Church inLincoln,Nebraska. Heis Matthew Cserhati who isthehead,intoChrist” (Eph.4:15). in love,wearetogrow upineverywayintohim the truthofgospel.“Rather,speaking convince RomanCatholicsoftheir errors andof doctrinal system,itmakesthatmuch harderto Lastly, andalsoquite importantly, wemust Fourth, devoutRomanCatholicsprizeintel Third, Ihavefoundthatitisrathereasyto

is amemberofFaith Orthodox - - - - - only 21yearsearlierinBiddeford,Maine.Acen mosques inAmerica.Thefirstonewasestablished W by JohnR.Muether March 2018 Originally publishedelectronicallyin ofIslam Challenge the FaithThe Reformed and html. religion-world/os-mosque-sanford-masjid-al-hajj-20171031-story. 10, 2017,http://www.orlandosentinel.com/features/religion/ Community inCentralFlorida,” 2 1 http://opc.org/os.html?article_id=679&issue_id=134. ister effectivelyinAmericatoday. Ten yearsago,in understanding ofIslamic faithand practicetomin elders, anddeaconsneedtoreckonwithabasic sionaries anymore.OrthodoxPresbyterianpastors, reminder thatitisnotjustasubjectforforeign mis and theverypublicfaceofAmericanIslamisa different worldfromthedenomination’s founders, thodox Presbyterianministers todayserveinavery surpassingJudaism.gion intheUnited States, Or when Islamwillbecomethesecondlargestreli number ofMuslimswilldoubleagain,by2050, today (andmorethandoublingsince9/11).The in America,from200,0001950to3.5million accommodate thesky-rocketinggrowth ofMuslims in theprayerroom. kneel below custom-madechandeliersfromEgypt Thick silkcarpetsaccommodateworshiperswho hogany, mosaictilesgracethehallways. andItalian rately carveddoorsaremadefromHonduranma pounds ofwhitemarblefromGreece.Itselabo The $16million building includesthreemillion foot domedbuildingminaret. witha130-foot-tall Florida. TheMasjidAl-Hayyisa43,000-square- the newestopenedlastfalljustnorthofOrlando, tury later,therearenow overtwothousand.Oneof Susan Jacobson.“NewMosque HighlightsGrowth ofMuslim Ambitious constructionplansarenecessaryto founded in1936,therewerefewIslamic hen theOrthodoxPresbyterianChurchwas 1 2 Orlando Sentinel Ordained Servant ,

November ------the pages of Ordained Servant, Dr. Bryan Estelle his labors witnessed only a small handful of con- suggested ways in which the OPC should respond verts to Christ. His devotion to the study of Islam to the challenge of Islam.3 I wish to supplement included his thirty-five-year tenure as editor ofThe Dr. Estelle’s helpful article by pointing out some Muslim World. Zwemer urged that Christian work- strategies that are popular, but may be counterpro- ers devote themselves to the study of Islam: ductive and even a hindrance to faithful Christian Ignorance of the Koran, the traditions, the witness to the Muslim world. life of Mohammed, the Moslem conception of While many Christians perceive Islam as a Christ, social beliefs and prejudices of Moham- relatively recent threat to the Christian West, this medans, which are the result of their religion— is a great misunderstanding. If the collapse of the ignorance of these is the chief difficulty in work Ottoman Empire after World War I prompted a for Moslems.”5 Toward the end of his life, Zwemer brief dormancy in Islam’s public face, the threat was fond of telling students that “only the Re- to the West was well established long before. The formed faith can witness effectively to Islam.6 Reformers of the sixteenth century, for example, were keenly aware of the threat of the Turks on the Acknowledging the Diverse Expressions of eastern border of Europe. Protestants and Catho- Islam lics, Popes and Emperors alike, were nervously One popular misconception today is to imag- looking at the eastern border of Europe, where ine Islam as a unified and monolithic religion. Turks were making menacing threats. Even after The Islamic world is remarkably diverse. How can the Turks were repelled at the gates of Vienna in diversity not characterize a religion of 1.6 billion 1529 the threat was not over. In 1541 Luther wrote adherents? For comparison’s sake, consider this his “Appeal for Prayer against the Turks,” in which diverse list of religious groups: he expressed the fear of imminent invasion by the • Roman Catholics Turks. This was a just chastisement of God for the • Unitarians sins of the German people, he wrote in a tone that • Charismatics was grim and gloomy, even while he regarded it as • Seventh Day Adventists his pastoral duty to prepare Germans for a likely • Mormons invasion. • Jehovah’s Witnesses To ignore centuries of Christian reflection on • Mainline Protestants Islam is not only an exercise in historical myopia; • Confessional Presbyterians more seriously, it is to cut ourselves off from the What do these all have in common? Precious wisdom and insight of voices in our Reformed little, we might imagine. But they share at least this past. Few today have studied the Islamic world in much: all of them are lumped together as “Chris- a more sustained and systematic way than Samuel tian” by demographers of world religions. They Zwemer (1867–1952). Zwemer was a pioneer- and many others comprise the 2.1 billion who are ing Reformed missionary to Arabia and Egypt for numbered among the total world population of twenty-eight years and later Professor at Princeton Christians. We might object to such broad-brush Theological Seminary.4 He earned the nickname, use of the term Christian; its vague description “Apostle to Islam” for his devotion for carrying the gospel of Christ to the Muslim world, even though 5 Samuel M. Zwemer, The Moslem Christ: an Essay on the Life, Character, and Teachings of Jesus Christ According to the Koran Witness Servant 3 Bryan D. Estelle, “How Should the Reformed Church Re- and Orthodox Tradition (Edinburgh: Oliphant, Anderson & Fer- spond to Islam?” Ordained Servant 17 (2008): 48–54, http://opc. rier, 1912), 118. org/os.html?article_id=84&issue_id=27. 6 I have never found this quote in print, but I was told this 4 Samuel M. Zwemer, Islam and the Cross: Selections from “the by John Hesselink, former President of Western Theological Apostle to Islam,” ed. Roger S. Greenway (Phillipsburg, NJ: P&R, Seminary (Holland, MI), who remembered Zwemer saying this 2002). frequently in addresses to college groups. 47 48

Ordained Servant $ Volume 27 2018 Muslims, andheattributedthistotheReformed these assignsoftheworkHolySpiritamong world? Samuel Zwemerdidtoread nothesitate ful overturesfrommanyquarters oftheMuslim their response. Christians must notletradical Islamradicalize Islam iscomplexinitsdiversity ofexpressions,and ful, andIslamisnotinherentlyviolent.Rather, challenge ofIslam.Islamisnotinherentlypeace thatweneither romanticizevital nordemonize the subject insimplisticorreductionistic terms.Itis serves towarnusofthedangerapproachingthis versity ofcontemporaryIslamic faithandpractice struggle toimagineanyotherformofIslam.Di informed estimates,butmostWestern Christians percent oftheworld-wideIslamic populationby faith inmanyways,including: for thediversity inIslam. succeed him.Butthatdoesnotbegintoaccount the deathofProphetMuhammadoverwhoshould and ShiaIslam.Thetwosectsdiverged soonafter are atleastaware ofthedifferences between the samecourtesytoMuslimworld.Mostofus from otherswhoclaimthetermChristian,weowe seems hardlyuseful. doctrine ofcommongrace: How thenought wetoregardthepeace The lastcategoryconsistsoflessthan7 • • • • • • • But ifweinsistondistinguishing ourselves common gracethatenabled them,aseven every ministry oflove,ishisalone.ItGod’s thought ofholiness,everydeed ofkindness, ous Muslims]possess,every victory won,every Islam, asmissionaries, everyvirtuethese[pi with Islam, weknow thatforthoseincontact Whatever bethedoctrineofHolySpiritin Militant Fundamentalists Militant Fundamentalists Mystics Ambivalent Muslims Secular Muslims Orthodox Islam Folk Islam Muslims expresstheir Sunni - - - - such asthefollowing: encounter beautifulsectionsofsublimepoetry prised atseveralunusual features.Sometimesthey Seminary readsectionsoftheQur’an,theyaresur Abrogation: MuslimandChristian peaceful andviolentexpressions. can accountforthediversity ofIslam,bothinits 7 Zwemer, “sword verses”thatdenyanyformoftolerance: in 2:256.Ontheotherhand,thereareso-called erty. “Thereisnocompulsioninreligion,” weread portray Muslimsasthechampionsofreligiouslib and corruptversionsofrevelation). Testament areregardedbyMuslimsasdefective (although theHebrewScripturesandNew prised ofJewish,Christian,andpagansources “borrowed elements”intheQur’an.Itiscom from Allah.ThisiswhatZwemerdescribedas Psalms, andpartsoftheGospelsasrevelations not coincidental. IslamconsiderstheTorah, the ing, theEverWatchful. Neither slumbernor God: thereisnogodbutHim,theEverLiv When mystudentsatReformedTheological Here ZwemerdemonstratesthatCalvinism Calvin taught. year. Ifyou are afraidyoumaybecomepoor, them comeneartheSacred Mosque afterthis [i.e., Trinitarians] aretrulyunclean:donotlet Believers, thosewhoascribe partnerstoGod There arepartsoftheQur’anthatseemto If thatvaguelyresemblesthePsalms,itis (2:255) both. HeistheMostHigh,Tremendous. earth; itdoesnotwearyHimtopreservethem His throneextendsovertheheavensand any ofHisknowledge exceptwhatHewills. is behindthem,buttheydonotcomprehend leave? Heknows whatisbeforethemand that canintercedewithHimexceptbyHis and intheearthbelongstoHim.Whoisthere Him.Allthatisintheheavens sleep overtakes Islam andtheCross 7

, 32. - - - - bear in mind that God will enrich you out Jesus told the Samaritan woman that the hour was of His bounty if He pleases: God is all know- approaching when God will be worshiped “neither ing and wise. Fight those of the People of the on this mountain nor in Jerusalem” (John 4:21), Book who do not truly believe in God and the Muslims insist that he was really demonstrating Last Day, who do not forbid what God and His that Allah’s true followers would worship him in Messenger have forbidden, who do not obey Mecca. the rule of justice, until they pay the tax and In other words, if Plan B is God’s response to agree to submit. (9:29) Jewish stubbornness and rebellion, is it too much of a stretch to conceive of Islam as Plan C? A dis- So, which is it: does the Qur’an teach a pensational hermeneutic of discontinuity cannot peaceful or violent encounter between Muslims display to the Muslims the beauty of Scripture in and other “People of the Book?” How can these its unfolding of redemptive history. It is essential passages be reconciled? Muslims appeal to the for Christian apologetics to the Muslim world to doctrine of “abrogation” to explain many of these advance the hermeneutic of promise and fulfill- apparent contradictions. Simply put, some of Al- ment. The living and true God is a covenant-keep- lah’s commands are marked for expiration; that is, ing God. He does not change his mind; rather, he later revelation replaces earlier revelation. “Any keeps his promises. There is one plan of salvation revelation We cause to be superseded or forgot- and one people of God. The work of Christ is ten, We replace with something better or similar” portrayed by the patriarchs and predicted by the (2:106). Similarly, “When we substitute one revela- prophets, and all of God’s promises to his people tion for another––and God knows best what He are fulfilled in Christ. reveals–– they say, ‘You are just making it up,’ but most of them have no knowledge” (16:101).8 Christians may dismiss the principle of abro- The Folly of the “Outsider Movement” gation as an awkward feature of the Qur’an that Can converts to Christ in Muslim-dominated reveals its patchwork, human origins. But is there a cultures remain in their Muslim world and even similar hermeneutic of abrogation from Christians maintain many of the practices of Islam? A grow- voices? Dispensationalism can sound a very similar ing trend in Christian missions today encourages note: God had a plan for Israel, the rejection of Muslim converts to do just that. This is known as which led to his offering a “Plan B” to the Gen- the insider movement: Muslim converts to Christ tiles. Sometimes this goes by the term “replace- are “completed Muslims” (just as Messianic Jews ment theology,” and it is a reading of Scripture that are “completed Jews”), who should find it possible plays right into the Muslim doctrine of abrogation. to remain in their Muslim culture. Some missiolo- Consider how Muslims regard the parable of gists go so far as to claim that such converts can the laborers in the vineyard, where Jesus describes still accept Muhammad as their prophet. After all, morning, noonday, and evening laborers, and he led them to the one true God and he spoke draws the conclusion that “the last will be first, and highly of Jesus in the Qur’an. the first last.” Muslim interpretation points to Juda- We dare not make light of the sacrifices ism as the morning laborers, the apostles of Christ required of Muslims in coming to Christ. Con- the noonday laborers, and Muslims as the evening verts to Christ in Muslim majority countries can laborers, the last who are now first. Similarly, when experience the demand to “let goods and kindred

go” in painful ways that Western Christians can Witness Servant barely imagine. But many believers, from Muslim 8 Here, as in other parts of the Qur’an, Allah speaks to Muham- backgrounds, know that they cannot have Christ in mad in the first person plural. Readers should not conclude that any other way: a Christianity that does not offend is this is an implicit expression of either Trinitarianism or polythe- ism. Rather, Allah is so high and exalted that the singular voice not a gospel that will impact the Muslim world. cannot always capture his magnificence. 49 50

Ordained Servant $ Volume 27 2018 demnation ofthisheresy, inpassagessuchasthis: to Islam,andtheQur’anisunrelentinginitscon Disguising theTrinity common amongcontemporaryevangelicalism. and discipline intheChristianlifethatis all too of thechurchandadisregard foritsshepherding nity. Specifically, whatisatworkherealow view ical biasesthansensitivitiestotheMuslimcommu to theMuslims.Thatis,theydisplay moreevangel ing Muslimstothebutbeing evangelicals these effortsatcontextualizationdonotinvolvebe unselfish love”(emphasisadded). compromise “We must dothisinthePauline sense, Christ,” heinsisted.Butthenwentontoadd: Moslems totheMoslemifwewouldgainthemfor argument acenturyago.“We must becomeas we canturnagaintoZwemer,whopredicted this mand andbe“asMuslimstotheMuslims?”Here contextualize simplyawaytofollow Paul’s com grace. means ofGod’s appointment fortheir growth in from themthejoyofcommunion ofsaintsandthe his people,theChristianmissions arekeeping the peopleofGod,infellowship withGodand from convertstheprivilegeofnumbering among sibility ofsalvation(WCF25.2).Bywithholding church, Muslim convertstoaChristianlifewithoutthe as the scim02_2014.pdf. Gospel Mission,and InsiderMovements Movements (SCIM), study reportofthePCAAdInterim Study Committee onInsider 10 9 Zwemer, A veryhelpfulcritique oftheInsiderMovementis2014 The conceptoftheTrinity isan abomination Moreover, uponcloserinspection,someof The objectionmayberaised:Isn’ttheeffortto This viewmight bemoreaccuratelydescribed of Mary, wasnothingmorethan amessenger God exceptthetruth:Messiah,Jesus,son your religion,anddonotsayanythingabout People oftheBook,donotgotoexcessin outsider outside The Moslem Christ , butwithself-sacrificing sympathyand movement,becauseitconsigns of whichthereisnoordinary pos A CalltoFaithful Witness, Part 2:Theology, , 118. , http://pcahistory.org/pca/ 9

without 10 ------that, andhereareafewexamples. of Muslims?SomeBibletranslatorsaredoing just will promptlessoffensetotheradical monotheism the ChristianGodheadinmoresubtlewaysthat to callhimthe“SonofGod”?Shouldwedescribe Christ toMuslimsinamoreaccessiblewaythan Movement, 1905), 119–20. and Orthodox Tradition on theCharacterand AttributesofAllahAccordingtothe Koran 11 characteroftheChristianfaith: tarian Samuel M.Zwemer, In lightofthesetexts,shouldwepresent Him. (4:170–71) everything intheheavensandearthbelongsto is onlyoneGod,Hefarabovehavingason, sengers anddonotspeakofa“Trinity”—God from Him.SobelieveinGodandHismes of God,Hisword,directed toMary, aspirit creed, Islamisanti-Christian. attitude, andbytheveryfirst articleofitsbrief be vanquished. Initsorigin,history, present deep-rooted differences. We must conquer or and religions canreconcile suchfundamental no peacebetweenthem.Noparliamentof two bannersrepresentarmies. There is Trinity—the GodheadofRevelation. These oftheHoly every landunderthestandard to theUnknown God.Christianity enters Unity ofGod;”butitis,afterall,abanner Islam isproudtowriteonitsbanner,“the Samuel Zwemerrefusedtodisguise theTrini • • • • • becomes “OurlovingheavenlyLord.” Luke 11:2–“Father” intheLord’s Prayer becomes “Godismerciful.” Luke 6:36–“yourFather ismerciful” “the MessiahofGod.” Luke 4:3,9–“theSonofGod”becomes Christ.” and “SonofGod”become“theawaited Luke 1:32,35–“SonoftheMostHigh” Holy Spirit.” the nameofGodandhisMessiah the Son,andHolySpirit”becomes“in Matt. 28:19–“inthenameofFather, (New York: Young People’s Missionary The Moslem DoctrineofGod:AnEssay 11 - - Here again, the call to contextualization is to Muslims.”14 “For thirteen long centuries,” he robbing missions of its greatest weapon to reach continued (and which we must now change to Muslims, the fullness of God’s love for them as fourteen centuries), centered in the Trinity. Robert Letham explains: whether by neglect or by the pioneer adven- “The Trinity is a crucial element in outreach to ture of loyal hearts, this part of the non-Chris- Muslim people. It is often avoided because objec- tian world has tested the faith of Christendom tions immediately arise. However, the implications as by fire. It has demanded a measure of love of the Islamic view of Allah are far-reaching.” At its utterly impossible except to those who had heart, Letham explains, love is something a person learned from Christ to love their enemies and has for another person. He concludes: “Only a his; and again and again Islam has deferred God who is triune can be personal. Only the Holy the fruition of hope and left for those who Trinity can love. Human love cannot possibly waited on and on, as their only anchor, the reflect the nature of God unless God is a Trinity patience of unanswered prayer.15 of persons in union and communion.”12 Muslims cannot experience the love of Allah, nor can they As we engage with our growing number of love Allah in return; all they can offer is their Muslim neighbors in North America, the Re- submission to Allah’s will. When the stakes are this formed faith equips us to wait on the patience high, dare we strip the Bible of its testimony to the of God even as we anticipate the coming of his triune God?13 kingdom. Zwemer’s calls to faith, love, and hope in witness to the Islamic world find vivid expres- Conclusion sion in this prayer by the Apostle of Islam: There are other examples of where the Re- Almighty God, our Heavenly Father, who formed faith serves the cause of Muslim evange- has made of one blood all nations and has lism most effectively. Zwemer has argued that the promised that many shall come from the East doctrine of total depravity addresses the functional and sit down with Abraham in your kingdom: Pelagianism in the Islamic doctrine of sin, and pre- We pray for your prodigal children in Muslim destination offers an alternative to Islamic fatalism. lands who are still afar off, that they may be This is not to claim that Reformed witnesses are brought near by the blood of Christ. Look alone wise in their approach to Muslim apologetics upon them in pity, because they are ignorant and evangelism. But we must not imagine that this of your truth. is a “new threat” that demands new approaches, and we cannot abandon the rich resources of our Take away pride of intellect and blindness tradition in the interest of theological trends that of heart, and reveal to them the surpassing promise greater efficiency or claim to reduce the beauty and power of your Son Jesus Christ. offense of the gospel. Convince them of their sin in rejecting the Reflecting on Paul’s commendation of the atonement of the only Savior. Give moral “work of faith, labor of love and steadfastness of courage to those who love you, that they may hope” of the Thessalonians (1 Thess. 1:3), Zwemer boldly confess you name. wrote: “How accurately these three short phrases depict the real task of carrying the good news Hasten the day of religious freedom in Turkey,

Arabia, Iran, Iraq, Afghanistan, and North Witness Servant 12 Robert Letham, The Holy Trinity: In Scripture, History, Theol- Africa. Send forth reapers where the harvest is ogy, and Worship (Phillipsburg, NJ: P&R, 2004), 443–44. 13 Here again I would commend the PCA Study Committee on Insider Movements, in its 2012 report, A Call to Faithful Witness, Part 1: Like Father, Like Son: Divine Familial Language in Bible 14 Zwemer, Islam and the Cross, 64. Translation, http://pcahistory.org/pca/scim01_2012.pdf. 15 Ibid. 51 52

Ordained Servant $ Volume 27 2018 Orlando isChristianEncounterwithIslam. he teaches atReformedTheological Seminaryin Orthodox PresbyterianChurch. Seminary inOrlando,Florida,andhistorianofthe Florida, librarydirectoratReformedTheological ormation Orthodox PresbyterianChurch, Oviedo, John R.Muether 16 Ibid. sake. Amen. Ishmael might livebeforethee.” For Jesus’ the prayerofAbrahamyourfriend,“O,that in theMuslimworld,andfulfillthroughhim Father, thehourhascome;glorifyyourSon isfromyou. All ourexpectation bare yourarm,OGod,andshow yourpower. flaxwicks burning andshining lights.Make become pillarsofhischurch,andsmoking tenderness ofChrist,sothatbruisedreedsmay give allthosewholaboramongMuslimsthe Strengthen converts,restorebacksliders,and him astheir personalSavior. in mission schoolsbeledtoChristandaccept church andmission. MayallMuslimchildren andtheministryevery hospital, ofloveatevery for Christ.Blesstheministry ofhealingin and MalaysianotfallpreytoIslambutbewon lands stillneglected.MaythetribesofAfrica ripe, andfaithfulplowmen tobreakfurrows in , 153–54. 16

serves asarulingelderatRef Among the courses Among thecourses - is aslightlyedited transcriptofthatradio segment. ness toasecularaudience inacynical age. Below I presenttheithereasanexampleofChristianwit T by Gregory E.Reynolds December 2018 Originally publishedelectronicallyin A Place Stars the among D104904, 1993,Deutsche Grammophon. soprano.CD“Gloria” ArchivProduktion, chord, NancyArgenta, Concert, Trevor Pinnockconductingfromorgan andharpsi forthebirthofOurLord,”Pastoral Choir cantata oftheEnglish 2 1 http://opc.org/os.html?article_id=720&issue_id=141. music offersthisstupendousthought: the first breathofJesustheChrist.Infinalaria, good fortuneoftheshepherdsastheywitness this magnificent pieceScarlatticelebratesthe forthebirthofOurLord.”Pastoral cantata to AlessandroScarlatti’s “ but Iwouldliketoofferadifferent view. largely responsibleforcreatingthisimpression; negative: Agiant“NO”tolife.Christiansmaybe have theimpressionthatChristianity islargely ways seemtobesaying right wingersflyingoffthehandleagain.Theyal your reaction?Perhaps youthink:“Theregothose

Alessandro Scarlatti(1660–1725),“O di Betlemmealtera, Pastorale And cangiveyouaplaceamongst thestars. He embodies ahopethatdoesnotdeceive you Yes, forsakeyoursheep. Leave yourflocksandhuts, See how prettyheis,andhow beautiful! Offer yourheartsathiscradle, For JesushasbecometheLambofGod. The greatestfortunewasyours,shepherds, Shortly beforethenewyear,Iwaslistening When youheartheword“Christian”whatis shire PublicRadio forChristmasin1996. waspreparedforNewHamp his presentation , this master of Italian Baroque, thismasterofItalian vocal 1 *** no O diBetlemmealtera tosomething.” You may Ordained Servant 2 In In - , - - - In the 1960s, I was captivated by the enchant- skeag Presbyterian Church (OPC) in Manchester, ing lyrics of Crosby, Stills, and Nash, The Grate- New Hampshire, and is the editor of Ordained ful Dead, and The Incredible String Band. I made Servant. my sojourn to Oregon and the Redwood Forest to live out the dream they so compellingly depicted. I devoted myself to the texts of the counterculture: The I Ching, The Bagavad Gita, and The Egyptian Book of the Dead. I devoured the meditations of Alan Watts, the poems of Kenneth Patchen, and the philosophy of Herbert Marcuse. I lived the communal life to the full. Yet the longings of my soul continued unsatisfied. Death, sin, and guilt hounded me back to the East Coast. Then Janis Joplin and Jimmy Hendrix died too young of drug overdoses. The promise of a place among the stars had proved empty. I felt deceived. In Cambridge, Massachusetts, I opened the one sacred text I had studiously avoided: the Bible. Like English author and Oxford professor C. S. Lewis, I was “surprised by joy.” Instead of the “dos and don’ts” of my childhood church experience, I discovered God incarnate come to rescue a hope- less mankind. I found the “eternal weight of glory” of which the apostle Paul writes so passionately. I found a God who came into history to forgive me for my selfishness and teach me a better, and ultimately glorious, way of life. The world is full of disappointed hopes and dreams that have been dashed on the rocks of reality. Here was hope for lowly shepherds, that transcended national and racial boundaries. Here was a happiness not rooted in temporary things. My intellectual and spiritual longing finally found a place of rest, actually an infinite personal God in whom I could trust without disappointment and who could guide and enable me to be of some use in this poor world. Like Scarlatti’s shepherds I found “a hope that does not deceive you / and can give you a place amongst the stars.” Amidst the cynical confusion and meaning- lessness of postmodern culture, there is a narrative that is true for all people in all places and for all Witness Servant time. You see, Christianity is really a giant “YES” to life.

Gregory E. Reynolds is pastor emeritus of Amo-

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Ordained Servant $ Volume 27 2018 Christian nurture ofchildren.How canahusband in thespiritualedification ofspousesandinthe when weconsidertherolethatmarriageplays “in theLord”(1Cor. 7:39).Thismakes good sense clear thatChristiansareonlypermitted to marry 7:3–4). Likewise,theNewTestament makesit away fromhimtoserveothergods(seeDeut. that thosewhodosowillhavetheir heartsturned those outsidethecovenantcommunity, warning God forbadetheIsraelitesfromintermarryingwith not professthetruereligion.InOldTestament, T by AndyWilson February 2018 Originally publishedelectronicallyin Catholics Roman Should Not Marry Evangelical Christians and Why Reformed Living 1 http://opc.org/os.html?article_id=674&issue_id=133. same faithintheLord? the Lord”(Eph.6:4)whenthey donotsharethe their children “inthediscipline andinstructionof fication (see Titus 1:4–7)?How canacoupleraise throughthegraceofjusti title tothatinheritance life” (1Pet. 3:7)whenoneofthemdoesnothave and wifelivetogetheras“heirs .ofthe graceof God’s spouseswhodo peoplearenottotake he Bibleisunambiguousinteachingthat Servant Servant 1 Ordained Servant

- who hasinstitutedit.Furthermore,whiletheRo of theonewhoadministers itbutonGod,theone efficacy ofbaptismdoesnotdependonthemerit done inthenameoftriuneGodandthat a validChristianbaptism, historically acceptedRomanCatholicbaptismas man Catholics.Afterall,Reformedchurcheshave should beopentothepossibilityofmarryingRo belong tochurchesthatpreachthebiblicalgospel sometimes arisesiswhetherornotChristianswho from marryingnon-Christians,onequestion that The Question (1867; repr., Edinburgh: BannerofTruth, 1977),149. of ItsHistoryinthe Church andofItsExposition fromScripture finished workofChrist.” to leadmenrelyontheir own goodworksratherthanonthe reject theRomish doctrineofjustification,ashavingatendency justified, thereorelsewhere,byhis own righteousness;andwe of Rome?Godforbid!Whatwedeny isthatanysinnerwasever withGodwithintheChurch sibility ofpardonandacceptance 3 2010),368–94. Heritage, Reformed Perspective onBaptism overall surveyprovidedinJ.V. Fesko, southern Presbyteriansinnineteenth-century America.Seethe 2 leaders. Thisisagoodandnecessaryinference totheoversightofchurch public andaccountable God. AprofessionoffaithinChristneedstobe transaction betweentheindividual believerand profession offaithinChristisnotmerelyaprivate of faithinJesusChrist.According totheBible,a think throughwhatitmeanstomakeaprofession Professing FaithinChrist marry “onlyintheLord”?(seeWCF24.3) bidden tomarryunderthebiblicalimperative “papists” amongthosewhomChristiansarefor does theWestminster ConfessionofFaith include who appearstohavesavingfaithinChrist?Why cal ChristianconsidermarryingaRomanCatholic In lightofthis,whycan’taReformedorEvangeli Catholic ChurchwhohavesavingfaithinChrist. grant thattherecanbeindividuals intheRoman from thebiblicalgospelinitsofficial teachings,we man CatholicChurchhassignificantly departed In thewordsofJamesBuchanan,“Do wethendenythepos among There havebeenafewexceptions,mostnotably While theBibleclearlyforbidsChristians One wayofaddressingthisquestion isto The DoctrineofJustification: An Outline , (GrandRapids:Reformation 2 pointing outthatitis Word, Water, andSpirit:A - - - - , - 3 from Scripture, derived from passages such as Rome’s Teaching about Saving Faith these: A Roman Catholic is someone whose pro- Pay careful attention to yourselves and to all fession of faith is subject to the oversight of the the flock, in which the Holy Spirit has made Roman Catholic Church. The reason why this is a you overseers, to care for the church of God, problem is because the Church of Rome has offi- which he obtained with his own blood. (Acts cially condemned the biblical doctrine of justifica- 20:28) tion by faith alone. This was done most definitively at the Council of Trent, which was held from 1545 Fight the good fight of the faith. Take hold of to 1563.4 While the sixteenth century was a long the eternal life to which you were called and time ago, Rome’s understanding of church tradi- about which you made the good confession in tion makes the pronouncements that were made at the presence of many witnesses. (1 Tim. 6:12) Trent just as binding today as they were when they were first made.5 Moreover, these pronouncements Obey your leaders and submit to them, for are confirmed in the contemporaryCatechism of they are keeping watch over your souls, as the Catholic Church.6 When we compare what those who will have to give an account. Let was said at Trent with what is said in the Bible, it them do this with joy and not with groaning, is clear that, as an institution, Rome itself officially for that would be of no advantage to you. teaches a different gospel, a gospel of justification (Heb. 13:17) by faith plus works. At Trent, Rome insisted that a believer’s good These texts make it clear that Christ does works are not to be understood as the fruit that not merely rule over his people inwardly in their necessarily flows from justifying faith, but as a hearts. He also rules over us outwardly through the means by which a person merits favor from God. ministry of those whom he appoints to keep watch Among the many decrees issued by Trent, Canon over our souls. This is why the authority to admit 9 declares, and exclude people from the sacrament of the Lord’s Supper resides not in individual believers If anyone says that the sinner is justified by but in the church, acting through its officers. faith alone, meaning that nothing else is The idea that a profession of faith in Christ required to cooperate in order to obtain the needs to be public and accountable goes against grace of justification . . . let him be anathema. the grain in our intensely individualistic culture. Similarly, Canon 24 says, Many in our day understand faith as a fundamentally personal matter between an individual and God. The problem with this way of thinking is that 4 It is worth noting that the pronouncements made at Trent actually marked a change for Rome, since prior to that point it leaves no way of discerning whether a person is it had tolerated other views, at least officially. In the words of believing in Christ as he is revealed in the gospel one historian, “One effect of Protestantism was that the Roman or is believing in the sort of thing that the apostle Catholic Church became less inclusive. Heretofore it had permitted diversity of views on some of the issues raised by Prot- Paul described as “a different gospel,” a gospel of estants. Now it felt itself constrained to state its convictions more human imagining that is really no gospel at all (see precisely. The definitions of dogma framed by the Council of Trent . . . were consciously directed against Protestant teachings. Gal. 1:6–9). In other words, if we make faith into They ruled out opinions held by some who had remained within an essentially private matter we create a situation the Roman Communion.” Kenneth Scott Latourette, A History of Christianity, volume 2: Reformation to the Present, (New York: in which Christianity can no longer have any Harper and Row, 1975), 840. Living Servant objective meaning, because it can be defined in 5 In spite of the softer and more positive tone that was expressed whatever way each individual believer wants to towards Protestants at the Second Vatican Council (1962–1965), Rome's official teachings on justification remain the same as define it. those expressed at Trent. 6 See especially sections 1987–2011. 55 56

Ordained Servant $ Volume 27 2018 teaching ofScripture: teous standingbeforeGod.Comparethiswiththe therefore contributeto,andevenincrease,hisrigh works donebyabelieveraremeritoriousand the redemptionthatisinChristJesus,whom and arejustifiedbyhisgraceasagift,through have sinnedandfallshortofthegloryGod, who believe.For thereisnodistinction: forall of GodthroughfaithinJesusChristforall Prophets bearwitnesstoit—therighteousness apart fromthelaw, althoughtheLaw andthe righteousness ofGodhasbeenmanifested law comesknowledge ofsin.Butnow the be justifiedinhissight,sincethroughthe For byworksofthelaw nohumanbeing will positively,Stated Trent declaredthatthegood also anincreaseofglory, lethimbeanathema. ofeternallifeitselfand grace theattainment of grace,eternallife,andincasehedies in member heis,doesnottrulymeritanincrease and themeritofJesusChrist,whoseliving works thatheperformsbythegraceofGod justified; orthattheonejustifiedbygood that theyarenotalsothegoodmeritsofhim justified areinsuchmannerthegiftsofGod If anyonesaysthatthegoodworksofone And Canon32adds, him beanathema. butnotthecauseofincrease,let obtained, are merelythefruitsandsignsofjustification God throughgoodworks,butthatthoseworks is notpreservedandalsoincreasedbefore If anyonesaysthattherighteousnessreceived faith apartfrom worksofthelaw. .Now to law offaith.For weholdthatoneisjustified by kind oflaw? Byalaw ofworks?No,butbythe comes ofourboasting?Itisexcluded. Bywhat one whohasfaithinJesus.Then whatbe that hemight bejustandthejustifierof show hisrighteousnessatthepresenttime, so ance hehadpassedoverformersins.Itwasto righteousness, becauseinhisdivine forbear to bereceived byfaith.Thiswastoshow God’s God putforwardasapropitiationbyhisblood, - - - sage fromJamestosupporttheir position: possess. we dooruponanyrighteousnessthatourselves salvation isinnosensebaseduponanythingthat from EphesiansandPhilippiansbothstressthat teous standingbeforeGod.Moreover,thequotes works cannotinanysensecontributetohisrigh tion isafreelygivengift,thenthebeliever’s good never doanythingtomeritGod’s grace.Ifjustifica Romans 3–4makesitclearthathumanbeings can faith. Andthisisnotyourown doing; itisthe For bygraceyouhavebeensavedthrough 4:4–8) Lord willnotcounthissin.” (Rom.3:20–28; covered; blessedisthemanagainstwhom lawless deedsareforgiven,andwhosesins apart fromworks:“Blessedarethosewhose of theonetowhomGodcountsrighteousness ness, justasDavidalsospeaksoftheblessing the ungodly, hisfaithiscountedasrighteous does notworkbutbelievesinhimwhojustifies as agiftbuthisdue.Andtotheonewho the onewhoworks,hiswagesarenotcounted Do youwantto beshown, youfoolishperson, well. Eventhe demonsbelieve—andshudder! my works.You believe thatGodisone;youdo your works,andIwillshow youmyfaith by have works.’ Show meyourfaithapart from But someonewillsay, ‘You havefaithandI Roman Catholicstypicallypoint tothis pas Paul’s contrastbetween“wages”and“gift”in God thatdependsonfaith.(Phil.3:8–9) through faithinChrist,therighteousnessfrom comes fromthelaw, butthatwhichcomes not havingarighteousnessofmyown that that ImaygainChristandbefoundinhim, things andcountthemasrubbish,inorder For hissakeIhavesufferedthelossofall walk inthem.(Eph.2:8–10) God preparedbeforehand,thatweshould created inChristJesusforgoodworks,which one mayboast.For wearehisworkmanship, gift ofGod,notaresultworks,sothatno - - - - that faith apart from works is useless? Was not letters, taking into account the different problems Abraham our father justified by works when that were being confronted by the authors. In he offered up his son Isaac on the altar? You Romans and Galatians, Paul confronted legalism see that faith was active along with his works, by saying that faith, apart from works, is the sole in- and faith was completed by his works; and the strument of justification. In James, the writer con- Scripture was fulfilled that says, “Abraham fronted antinomianism by saying that good works believed God, and it was counted to him as are the evidence that a person has true justifying righteousness”—and he was called a friend faith. James is saying that good works are necessary of God. You see that a person is justified by for salvation in an evidentiary sense, while Paul is works and not by faith alone. (James 2:18–24) saying that they are not necessary in an instrumen- tal sense. James is saying that saving faith bears the If those verses mean what Roman Catholics fruit of good works in a believer’s life, while Paul say they mean, then James is in conflict with Paul, is saying that these works do not merit anything who writes the following in his letters to the Ro- from God. These teachings are in direct conflict mans and Galatians: with what was decreed at Trent. As we have already What then shall we say was gained by Abra- seen, this is precisely what was condemned at that ham, our forefather according to the flesh? council. For if Abraham was justified by works, he has something to boast about, but not before God. Unequally Yoked For what does the Scripture say? “Abraham Because of its erroneous teaching on the ques- believed God, and it was counted to him for tion of how a person can be made right with God, righteousness.” (Rom. 4:1–3) the Church of Rome is not capable of evaluating an individual’s profession of faith in Christ. A Yet we know that a person is not justified by person who belongs to the Church of Rome has works of the law but through faith in Jesus not had his or her profession of faith examined by Christ, so we also have believed in Christ a church that teaches the biblical gospel. While Jesus, in order to be justified by faith in Christ an individual Roman Catholic’s faith may or may and not by works of the law, because by works not rest upon Christ alone as he is revealed in the of the law no one will be justified. . . . Let me gospel, it is not up to an individual Christian to ask you only this: Did you receive the Spirit by make that determination. On the contrary, this works of the law or by hearing with faith? Are responsibility belongs to the church and needs you so foolish? Having begun by the Spirit, to be carried out by its officers, because Christ are you now being perfected by the flesh? Did has authorized the church to distinguish between you suffer so many things in vain—if indeed it believers and unbelievers through its preaching was in vain? Does he who supplies the Spirit and discipline. In light of this, it follows that if a to you and works miracles among you do so person belongs to a church that explicitly denies by works of the law, or by hearing with faith— essential aspects of the biblical gospel, the cred- just as Abraham “believed God, and it was ibility of that person’s profession of faith is called counted to him as righteousness”? (Gal. 2:16; into question. This is one reason why a Reformed 3:2–6) or Evangelical Christian should not marry a If we were to insist that “justified” in James Roman Catholic. To do so is to become yoked Servant Living Servant 2 means the same thing that it means in these to someone whose Christian profession is not ac- passages from Paul, we would make God’s Word countable to a true church, and is also under the contradict itself. This is why the term needs to be authority of an institution that officially condemns understood in light of the specific contexts of these the biblical gospel.

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Ordained Servant $ Volume 27 2018 gospel hasnopower tosave. gospel. AndastheBiblemakesclear,adifferent isadifferentsets thatmessageasideasunimportant Christ alone.AnyconceptionofChristianity that ness fromGodthatisreceived byfaithalone in biblical gospelistherevelationofrighteous have ramifications intheseareas).Atitsheart,the teachings, oranaestheticstyle(thoughitdoes The gospelisnotanexperience,asetofmoral Christian faiththatmakeitdistinctively Christian. those thingsisthatitthedoctrinalelementsof problem withfinding commongroundonlyin of traditions thatfeaturea“high”liturgy).The perhaps theritesandritualsthatarecharacteristic ity thatarecharacteristicofEvangelicalism,or piety (perhapstheinformalityandcontemporane aesthetic qualities thattheyassociate with genuine religious experiences,their moralcode,andthe common groundthattheyhaveintheir subjective pointRoman Catholicism, tothe theyinevitably the differencesand betweenhistoricProtestantism more, whenacoupledismisses asinconsequential gelical Christianmakesuchapledge?Further Church ofRome.How canaReformedorEvan has topledgeraisehisorherchildreninthe Catholic marriesanon-Catholicspouse,thelatter cally robustfaithtotheir children.WhenaRoman faith. Neither cansuchacouplepassonbibli aspectsoftheChristian ments overfundamental belong totraditions thathavesuchseriousdisagree in thegraceandknowledge ofChristwhenthey a union. Acouplecannothelpeachothergrow involves thepracticalproblemscausedbysuch cal ChristianshouldnotmarryaRomanCatholic Church (PCA)inLaconia,NewHampshire. Andy Wilson A secondreasonwhyaReformedorEvangeli isthepastorofGracePresbyterian

------A by JamesH.Berry June-July 2018 Originally publishedelectronicallyin Addiction asDisease Understanding Flesh Thorn: and trol website:www.cdc.gov. 2 1 http://opc.org/os.html?article_id=696&issue_id=137. overdose,suicide,accidental andliverfailure. All main factorsdrivingthisaccelerated deathrate: exotic virussuchasEbola?No. Therearethree deadly infectiousdisease suchasmeningitis oran killing morepeople?Isthereanepidemic ofa diseases suchasheartdisease ordiabetes suddenly is notthecase.Whynot?Arecommonchronic and resources,wouldhavethelongestlifespan,this world, blessedwiththeplanet’s besttechnology While onewouldassumetherichestnationin cans hasdeclinedsincetheturnofcentury. country. crisis thelikesofwhichhasneverbeenseeninthis tobacco-related causes.We arefacing anaddiction plications everyyearandaround430,000die from 88,000 Americansdie fromalcoholrelatedcom Americans died fromoverdoses.Approximately From 2000to2015morethanahalfmillion overdoses thanfromcaraccidents andfirearms. Since 2008,moreAmericansdie eachyearfrom forthepastdecade. essentially remainedconstant than 2014,andsoon—ahorriblepatternthathas died fromdrugoverdosesin2015,whichwasmore the HIV-AIDS epidemic, morethanthosewho conflict, morethanthosewho died attheapexof ber ofAmericanswhodied duringtheVietnam from drugoverdoses.Thisismorethanthenum These statistics maybefoundontheCenter forDiseaseCon These statistics Astonishingly, for Ameri thelifeexpectancy ing rate.Almost64,000peopledied in2016 mericans aredyingfromaddiction atanalarm 2 1 Ordained Servant

- - - - - three are closely tied to addiction-related behaviors biological, psychological, and social etiologies and and all are entirely preventable.3 manifestations. The bio-psycho-social model of For every death, typically a spouse, parent, illness has been established and taught in medical child, or friend endured countless hours of soul- schools for several decades and delineates three wrenching agony attempting to rescue the loved interrelated domains forming the basis of disease. one. Rarely does addiction go unnoticed by those The biologic domain consists of a bodily organ who are closest. Rather, they are acutely aware or system that is impaired due to any number (indeed, are the collateral damage) of the destruc- of factors such as an infectious process, genetic tive behaviors of a life ensnared by addiction. In malformations, physical trauma, etc., or due to the wake of the devastation, they are often left to an unknown cause. The dysfunction of the organ pick up the pieces and futilely make sense of the or system results in a predictable constellation social- and self-destruction caused by the relentless of symptoms that are directly correlated with the pursuit of a substance. Thousands of dollars are damaged organ. The psychological domain com- spent on residential treatment programs and hos- prises thoughts and emotions. Thought patterns pital detoxifications promising a cure. Thousands may lead to decisions that elevate the risk of con- of dollars are spent on bail, fines, and court costs. tracting a disease and then of perpetuating the ill- Thousands of tears are spilled in prayer for change. ness. Furthermore, an emotional state may directly Thousands of hours are spent in sleepless worry influence the disease state: Research has demon- that the next phone call will be from the hospital strated that during periods of heightened anxiety or the police department. or depression the body makes stress hormones that As a physician who specializes in treating ad- may wreak havoc on various organs and cause dis- diction, I recognize a tremendous need for church ruptions in normal functioning. The social domain communities to understand what addiction is and involves the impact that interpersonal relationships how to care for those suffering from this disease. have on illness. Humans aren’t created as isolated When I meet fellow believers and they learn that islands but are social creatures. Social relation- I am an addiction psychiatrist, I usually get one of ships have a considerable influence on the genesis two disparate responses: skepticism that addiction of disease and its progression. Additionally, each and mental illness are diseases requiring treatment social demographic carries attending health risks rather than sin to be confessed, or relief that a or protective factors. For instance, individuals in Christian is in this profession and pleas for greater Native American communities are at increased risk instruction on how the church can minister to of heart disease. Certainly, there are genetic and those who are suffering. Almost daily I find I must interpersonal factors contributing to this risk, but persuade others that addiction is primarily a brain larger cultural influences affect health disparities. disease with significant behavioral consequences As an example, let’s look at how the disease of that can be effectively treated. Here I introduce diabetes fits within the bio-psycho-social model. the medical model of addiction with the hope that In diabetes, the main organ of impairment is church officers may benefit from this understand- the pancreas. The pancreas secretes a hormone, ing and be better equipped to serve their parishio- insulin, which is essential for transporting blood ners who suffer from this disease. glucose to the cells of various organs. These organs Addiction is a chronic brain disease that has need glucose in order to survive. Without glucose, organs become energy deprived and break down.

In the form of diabetes known as Type 2, in addi- Living Servant 3 Princeton Economics Professors Anne Case and Angus Deaton aptly refer to these deaths as “deaths of despair”: Anne tion to an impaired pancreas, the body’s organs do Case and Angus Deaton, “Mortality and Morbidity in the 21st not respond properly to the insulin available. This Century,” Brookings Papers on Economic Activity, Spring 2017, dysfunction leads to an overabundance of sugar in Brookings Institution, https://www.brookings.edu/wp-content/ uploads/2017/08/casetextsp17bpea.pdf. the blood and causes symptoms such as frequent 59 60

Ordained Servant $ Volume 27 2018 activity. whentheactivityis Thisisadvantageous networks grow, change,andformtoencouragethis this activityisrepeatedfrequently overtime,neural are motivatedtore-experiencethefeeling.When rewarding, werememberhow gooditfeels,andwe continue toengageintheactivity. Theactivityis mechanism designedtoencouragetheperson release ofdopamine. Thisisabuilt-infeedback that reinforce whateveractivityhascausedthe placewithinthebrain’s neuralnetwork tions takes exquisite seriesofelectrochemical communica release dopamine. Whendopamine isreleased,an others areallexamplesofrewarding activitiesthat exercise, sex,finding shelter,gettingpraisefrom dopamine duringpleasurableactivities.Food, mally, thebrainreleasesaneurotransmitter called due tobothgeneticandbehavioralfactors. memory, reward,andmotivationisdysfunctional of impairment.Braincircuitry responsiblefor tribute toandcompoundthedisease ofdiabetes. biological, psychological,andsocial factorscon cally learnedbehaviorfromanearlyage.Allthese fat andsugarcontenttoself-soothe,whichistypi of stressordepression,manyturntofoodwithhigh family-specific andactivityhabits.Intimes dietary tends toruninfamilies duebothtogeneticsand thisdisease.precipitating Obesity, for instance, lifestylearethemainfactors living asedentary choices andcommunity. Being overweight and predisposition playsastrongrole,sodopersonal does someonegetType 2diabetes? Whilegenetic quences suchascomaanddeathmayoccur. How If leftuntreated,acutelife-threatening conse urination, excessivethirst,andeating. tion. https://www.asam.org/resources/definition-of-addicStatement: the AmericanSociety ofAddiction Medicine’s Public Policy 4 the releaseofsomuch moredopamine thannatu amount ofdopamine. Becausecocaineusecauses dopamine. Smoking cocainereleasesamassive ing warmthinastormreleasessmallamountof the activityisrepeateduseofcocaine.Find when but becomespathologicanddetrimental finding awarmfireinthe middleofasnowstorm For acomprehensiveandhelpful definition ofaddiction, see In addiction thebrainismainorgan 4 Nor ------the largeconcentrationofneuronsinhuman distinguishes ahumanbrainfromrat’s brainis tion. reward centerhascontributedtotherat’s destruc todeath.Adysfunctional to thepoint ofstarving animals willcontinue tochoosethecocainelever lever deliveringafoodpellet.Theseunfortunate a leverdeliveringbolusofcocaineratherthan frequently exposedtococainewillchoosepress ed instudies donewithrats.Ratswhohavebeen over othernaturalpleasures.Thisisaptlyillustrat the braintorewirefavorcocaineconsumption rally rewarding activities,frequent usewillcause extent ashumans (well, mostofusanyway). solve puzzlesforrewards. Theysimplydonothaveitto thesame that isadaptivefor survivalandallows themto rememberand 5 better dancerthanhereally is. Overtime,frequent distorts reality, andmakesonebelieve heisamuch amount ofalcoholimpairsexecutive functioning, glasses ofwineatawedding reception.Thehigh unless, ofcourse,onehashadtoomany typically betterequipped tomakegooddecisions— Rats aremostlydriveandimpulse.Humans the degreeofimpulsecontrolthathumansdo. corticaltissueandthereforedonothave prefrontal on animpulsiveurge.Ratsarewoefullylackingin allows usto controlourtongueorputthebrakes making reasoneddecisions. Executivefunctioning anticipating consequences, perceiving reality, and balancing theprosandconsofparticularactions, functioning. Executivefunctioning involves making rationaldecisions known asexecutive cortex. Thisistheprimaryarearesponsiblefor other higherorderduties,housestheprefrontal center, andmemorycenter. Theforebrain,among The midbrain housesthepleasurecenter,emotion supporting featuressuchasbreathingandreflexes. capabilities. Thehindbraincontrolsverybasiclife and sophisticationoftheanimal’s neurocognitive out) increasesthedegreeoffunctionalcomplexity the forebrain.Movingfromhindtofore(orinside- ed components:thehindbrain,midbrain, and functional structureconsistsofthreeinterconnect demarcatingabrain’s forebrain. Abasictaxonomy Not tosellratstooshort,theydohave executivefunctioning One ofthemainbiologicfeaturesthat 5

- - - drinking episodes in large enough amounts may The immediate saliency of a potential bullet to the cause changes in the brain such that the midbrain brain will most likely be enough to dissuade Tom. circuits are no longer influenced as strongly by the Tom’s prefrontal cortex, although diminished, is prefrontal cortex, and the role of the prefrontal not dead. However, if Tom is then released from cortex becomes diminished. The midbrain has the immediate threat and told he would be shot been unmoored. In addition to this loss of a ratio- if caught using in the future, he will likely still nal rudder steering the brain’s drive mechanism, use. Tom’s ability to feel the full weight of a future there is a loss of pleasure in normal activities. consequence is weak and the drive to find relief When copious amounts of dopamine are released with heroin in the moment is much stronger. Tom repeatedly over time, a negative feedback loop oc- will likely rationalize his use as necessary to survive curs such that the dopamine receptors become less another day and minimize the likelihood of being numerous and less active. This results in a persis- caught using. He may even tell himself that living tent state of dysphoria. A dark cloud seems to hang with such pain and misery is so unbearable that over much of life. The only thing that relieves the finding relief now may be worth a bullet tomor- doldrums is the pursuit of the substance. Many of row. Addiction also does not absolve one of his or my patients report that they don’t use drugs to get her responsibility for bad behavior. If Tom robs a high anymore, but simply to feel “normal.” This is gas station to pay for heroin, Tom should be held largely due to a brain with low levels of available responsible for his crime. Furthermore, we are all dopamine and other neurotransmitters affecting a required as image bearers of God to behave ac- sense of well-being. cording to his will. Those who are hindered from Of course, we are much more than a col- doing so are obligated to seek help to manage their lection of neural tissue. We are bigger than our disease. Nonetheless, there are incredibly powerful brains (metaphysically speaking). We are spiritual biophysiological forces at work that keep people creatures with minds that are capable of transcend- doing unhealthy, dangerous, and even sinful ing anatomy. We know this is true as Scripture things. teaches we will continue to be sentient in the time Much like other chronic diseases, addiction between the loss of our earthly body and the gain has varying degrees of severity and periods of of our heavenly body. Nonetheless, while on this relapse and remission.7 Some people have a mild earth, we are bound by physical limitations. Matter form of the disease and can successfully abstain matters. We see this dramatically illustrated when from the offending substance with little to no treat- a person has a major stroke that affects the portions ment. They make up their mind to quit smoking of the brain responsible for speaking or walking. In one day and never pick up a pack of cigarettes addiction, the brain impairment causes distorted again. Likewise, some diabetics can simply change thinking, severe cravings, emotional dysregulation, their eating habits and maintain healthy levels of and compulsive substance use despite horrible blood glucose. The temptation for many observers consequences. is to extrapolate a uniform solution as though these This biological foundation must not be pressed examples are normative. “My brother quit drinking to the point of becoming overly reductionistic or by sheer willpower and so should you!” We can fatalistic.6 Brain impairment does not necessitate celebrate and rejoice that many are able to quit addictive behavior at all times and at all costs. If a loaded gun is placed to the head of Tom, who has a serious heroin addiction, and he is threatened 7 A good medical review article that outlines addiction as chron- Living Servant ic disease and compares rates of remission with other diseases with execution for using, Tom will likely not use. such as diabetes and hypertension is: McLellan AT, Lewis DC, O'Brien CP, Kleber HD, “Drug Dependence, a Chronic Medi- cal Illness: Implications for Treatment, Insurance, and Outcomes 6 In fact, the bio-psycho-social framework was a reaction against Evaluation,” Journal of the American Medical Association (2000) the overly reductionist “biomedical” model. 284 (13): 1689–95. doi:10.1001/jama.284.13.1689. 61 62

Ordained Servant $ Volume 27 2018 hope ofglory. to Christ.Hecontinued tosuffer,butdid sointhe plucked fromhisfleshwhenhebowed theknee conversion. TheapostlePaul’s thornwasnot Christian, theseforcescontinue topersistdespite do thatwhichtheytrulynotwanttodo.For the not dothatwhichtheytrulywanttodo,and by incredibly powerful biologicdrives.Theydo tion, bynatureandexperience,arehandicapped to therealitythatpeoplewhostrugglewithaddic Fall poisoned everything.Yet, wemust besensitive sense,alldiseasemental isaresultofsinsincethe includes ourbrainsandbodies. Inafunda We inhabitabrokenworldandthisbrokenness according tothosevalueswemosthighlyregard. to enjoyhimforever. Allofusfailmightily tolive we wantanythingmorethantoglorifyGodand gress God’s law. We aremorallyculpablewhenever culpable wheneverwemakedecisions thattrans as creaturesbearingGod’s image,wearemorally addiction throughthelensofchronic disease. Yes, life isrecommended. thousand’s notenough.” For for most,abstaining Anonymous meetingsis“One’s toomanyanda drinking. AcommonrefrainheardinAlcoholics gerous positionofactive,unhealthy, compulsive up adrink.Beforelong,theywerebackinthedan without usinganddecide onedayitissafetopick who havebeenabletogoyears,evendecades, Also,I’vehadmanypatients intensive assistance. have amoresevereformofthedisease requiring fact thatmanyothersarenotsofortunateandmay using withoutmuch help.Thisdoesnotnegatethe We shouldpraise God thathehasgivenusthe of insulinshould beseenasamoralfailure. a moralfailureanymorethan thediabetic’s use of thesemedications shouldnot beconsidered use andincreaselevelsoffunctioning. Theuse have demonstratedefficacy todecreasesubstance tobacco, andopioid addiction. Thesemedications tions availabletohelpspecifically with alcohol, logically, thereareseveralFDA-approvedmedica psychologic, andsocial domainsofaddiction. Bio trusted totheir carebyaddressingthebiologic, Church officerscan minister tothoseen I encouragechurchofficerstobeginviewing ------play inkeepingtheparishionerwell.Spending Finally, thechurchhasasignificant social roleto tremendous resourceforhelpingyourparishioner. cians, psychologists,andsocial workersmaybea gies fordealingwiththese.Well-trained physi useanddeveloppositive strate ongoing substance cognitive andbehavioralpatternscontributingto psychological therapieshelppeoplerecognize the if necessary. Additionally, manyevidence-based usedisordersfor substance andtreatmedically qualified physicians whocanthoroughlyscreen accessto Officers shouldhelpparishionersobtain diseases andallow peopletolivehealthylives. effectsofmany science tocurbthedevastating with West Virginia University. Department ofBehavioralMedicineandPsychiatry psychiatrist and isanassociateprofessorofthe Presbyterian Church. Hepracticesasanaddiction James H.Berry ishable spirit—abodyimpenetrablebyanythorn. the perfectunion ofresurrectedbodyand imper in glory, sweetlyenjoyingGodandoneanotherin We holdforth,atalltimes,thatwewillbeseated Christ andthegoalofourultimatedestination. proclaim theWord, declaringwhowetrulyarein and strengthwhenwefail.We shouldconstantly offorgiveness through sufferingandthefountain example tofollow faithfulness inmaintaining We shouldalwaysholdforthChristasboththe people inaworldofdisease, dying,anddeath. ing theseareGod’shis gracesintendedtosustain age thediligent useofthemeansgrace,know the downtrodden. We encour shouldconstantly church tonurture thosewhoareweakanduplift wholeness. God,inhiskindness,hasgivenusthe is criticaltoshapeusaccording toGod’s designof time withfellow believers,especially inworship,

is arulingelderintheOrthodox - - - - - customed to linking the concepts of vocation Leisure as a Christian and work that when the subject of vocation is mentioned, we almost automatically assume that Calling the discussion will focus on work. I can therefore imagine a touch of initial resistance to my claim Originally published electronically in Ordained Servant that leisure is a calling. I do not want to soften my November 20181 claim, however, so I will proceed to define what I mean by a calling. A calling is anything that God commands by Leland Ryken us to do. When the Bible speaks of a calling, the primary frame of reference is neither work nor he past two decades have seen a resurgence of leisure but the call to follow and obey God. That Tinterest in the subjects of vocation and work. is what the Puritans called the general calling, In fact, these topics are nothing less than a growth which comes in the same form to all Christians. industry in Christian circles, as seen in the appear- One’s particular calling is any specific task or duty ance of books, conferences, and even permanent that God places before us. institutes. I am happy for the ferment. When I speak of leisure as a calling, I do not The problem is that leisure remains what it has abandon the definition that I use when speaking always been—a subject of neglect in the church of work as a calling. It is only the application to and among Christians. This neglect can be traced leisure rather than work that changes. all the way back to the people who thought and wrote most helpfully on the subjects of vocation What Is Leisure? and work, namely, the Reformers and Puritans. Before I turn to the biblical data on leisure, The Protestant tradition has elevated work and I want to summarize what we can learn from undervalued leisure. My heart soars when Martin the secular sources. What we primarily learn is Luther writes that God put Adam and Eve into the information about the nature of leisure, starting garden to work. And then my heart sinks when Lu- with the etymology of the word leisure. The word ther adds, “Not for leisure.”2 Wait a minute, I say to can be traced back to two roots, both conveying myself. How do we get that from Genesis 2? Why the idea that leisure is free time. One root word is can’t we elevate work without demoting leisure? the Old French word leisir, from the Latin licere, I speak of a great mystery, but surely an evan- meaning “to be allowed or to be lawful.” Our word gelical author hit the nail on the head when he license comes from the same root word. titled his book When I Relax I Feel Guilty.3 Why In our leisure time we have license and do we feel guilty when we relax? Partly because we permission to do as we please (within moral and have not studied the Bible to see what it says about spiritual constraints, of course). G. K. Chesterton rest and leisure. I believe we should dignify the famously said that the concept of leisure “has concept of leisure, construct a Christian defense of come to cover three totally different things. The it, and proceed to practice it guilt-free. first is being allowed to do something. The second is being allowed to do anything. And the third . . . What Is a Calling? is being allowed to do nothing.”4 The Protestant tradition has been so ac- The other derivation of the word leisure is the Greek word skolé or the Latin schola, from which Living Servant we get the English word school. This root word 1 http://opc.org/os.html?article_id=714&issue_id=140. 2 Martin Luther, commentary on Genesis 2:14. 3 Tim Hansel, When I Relax I Feel Guilty (Elgin: David C. 4 G. K. Chesterton, “On Leisure,” in Generally Speaking (Lon- Cook, 1979). don: Methuen, 1928), 111. 63 64

Ordained Servant $ Volume 27 2018 I havefoundasmuch onleisure as biblicaldata leisure isasmuch aChristiancallingasworkis. with that. That raisesthebarhigh,andIthinkweresonate highest reaches: provide agoodsummaryofwhatleisure isinits dition. .,whichfewdesireandfewerachieve.” leisure. ofbeing, .Leisure acon referstoastate body canhavefreetime.Noteverybody life. Anexpertonleisure haswrittenthat“any social activities. hobbies,and pursuits, recreation,entertainment, into thecategoryofleisure. Examplesarecultural activities tain tion, wehavemissed anessentialaspectofleisure. leisure. Ifwepursuealeisure activityasanobliga leisure needstofeellikeleisuretant: to by contrastisfree belongs tothecategoryofobligation,andleisure sure. First,leisure isfreetimeornonwork.Work offer thefollowing asthedefining traitsoflei develop ourselvesthewaywedoinoureducation. ing thatinleisure wecallahalttoourworkand “tohaltorcease,”carried theconnotation mean don, 1964),35. 6 Twentieth Century Fund,1962),7–8. 5 God atRest leisure isaChristiancalling. todefendmyclaimthat six strandsofbiblicaldata onwork,butitispresent.Iwilloffer than thedata ismoreindirecton work.Thedata andinferential Robert Lee, Sebastian deGrazia, My thesisfortherestofthisarticleisthat in itsentirety.” for restandrestoration,rediscovering life ing andfreedom,forgrowth andexpression, spirit. Leisure providestheoccasionforlearn Leisure isthegrowing timeforthehuman I willallow aChristianleisure theoristto Secondly, leisure isdefinedintermsofcer Based onthisetymology, expertsonleisure Religion andLeisure inAmerica

that wenormallythinkofasfalling Thirdly, leisure isaquality of

from obligation.Thisisimpor Of Time, Work, andLeisure 6

(Nashville:Abing

(NewYork: count as - - - 5 - -

- - - - the seventhdayandmadeitholy, becauseonit all hisworkthathehaddone.SoGodblessed had done,andherestedontheseventhdayfrom on theseventhdayGodfinished hisworkthathe “And The keytextisGenesis2:2–3,whichstates, modelandwarrantforhumanrest. unmistakable but oneofitsgreatusestousisthatitprovidesan the weekofcreation. great originalmodelforthisisGod’s restduring ent ofleisure isthatitcessationfromwork.The of leisure. Thefoundationalbutnotfinalingredi God’s actofcreation,sodoesaChristiandefense (New York: Farrar, StrausandGiroux, 1951),23. 7 sary andinappropriate.Ilike KennethWoodward’s and realizethatforthemoment workisunneces we celebratewhathasalready beenaccomplished world ofgettingandspending. Inrestandleisure acquisitive urgesthatoccupyusintheworkaday and have thenatureoflettinggoutilitarian is notnon-stopwork. balanced byrest.God’s designforthehumanrace boundary aroundworkandmakingsurethatitis God did it,weneedtodoit. tion tohavetimeswhenwecallahaltwork.If leisure? Thefirstlessonisthatwehave an obliga being.” special actofcreationtobring[theSabbath]into day ofrest.AJewishscholarclaimsthat“ittooka be saidtohavecreatedandinstitutedtheseventh the daysofcreationformaweek,sothatGodcan a dayofffromwork,buttheimplicationisthat a dayofcreation,notoff.Itwas,tobesure, he restedandwasrefreshed.” made heavenandearth,ontheseventhday resting ontheseventhday:“InsixdaysLord of divine restbyascribingrefreshmenttoGod’s in creation.” Exodus31:17addstothemystery God restedfromallhisworkthathehaddone Abraham Heschel, There isanelementofmysteryinGod’s rest, Just asaChristianviewofworkbeginswith The Sabbathandourleisure modeledon it Divine restsetsapatternfordrawing a What aretheimplicationsofdivine restfor It wouldappearthatGod’s Sabbathrestwas 7 The Sabbath:ItsMeaning forModernMan - - - comment that “the essence of leisure [is] time of leisure. If Jesus himself, who lived and died to off for the timeless—for thanking God for what be our Savior, found time for leisure, surely we has been freely given.”8 Also excellent is Leonard should do the same. Doohan’s claim that “people who refuse to rest on In addition to the example of Jesus’s life- the Sabbath and reject genuine sabbatical living style, we have his teaching and in particular are those who trust in their own strength rather his discourse against anxiety in the Sermon on than God’s grace. . . . It is only in the sabbatical the Mount. I consider this passage—actually a pause that we can truly open ourselves to appreci- poem—to be a great primary source on leisure. ate and acknowledge what God has done.”9 There are two main thrusts to Jesus’s discourse Because God established rest as part of against anxiety in Matthew 6:25–34. One is the creation, it has the force of a creation ordinance, command not to be anxious about acquiring just as work does. Regular cessation from work is a things like clothes and food. In commanding us foundational principle that God has built into the not to be anxious about these material things, fabric of human existence. Jesus is asserting a prime principle of leisure, namely, the need to set a curb to the acquisitive The Example and Teaching of Jesus life. The second thrust of Jesus’s discourse against Divine rest is reinforced by the example and anxiety is the command to contemplate nature teaching of Jesus as recounted in the gospels. and let it influence how we live. “Consider the lil- Jesus did not reduce life to endless work and evan- ies of the field,” Jesus says. Contemplating nature gelism. He found time to ponder the beauty of the and enjoying its beauty is one of the world’s favor- lily and commanded his followers to do the same. ite leisure activities. Jesus commands us to do it. Here is a typical scenario from the life of Jesus: “Immediately [Jesus] made his disciples get The Fourth Commandment into the boat and go before him to the other side, . In addition to the example of God’s cessation . . while he dismissed the crowd. And after he had from work and Jesus’s inclusion of rest and leisure taken leave of them, he went up on the mountain in his busy life, we have the command to rest in to pray. And when evening came, the boat was out the Decalogue. The fourth commandment states, on the sea, and he was alone on the land” (Mark “Remember the Sabbath day, to keep it holy. Six 6:45–47). In other words, Jesus and his disciples days you shall labor, and do all your work, but the drew a boundary around their work and obliga- seventh day is a Sabbath to the Lord your God. tions to others. On it you shall not do any work” (Exod. 20:9–10). Here is another typical passage: “The apostles Although we associate the Sabbath with worship, returned to Jesus and told him all that they had it is unclear how early the Sabbath entailed wor- done and taught. And he said to them, ‘Come ship. The emphasis early in the Old Testament is away by yourselves to a desolate place and rest a on the complete prohibition of work. In any case, while.’ For many were coming and going, and they if God commands rest or leisure in the Fourth had no leisure even to eat. And they went away in Commandment, then it is something that he calls the boat to a desolate place by themselves” (Mark us to do. That is why I do not shrink from labeling 6:30–32). If we arrange the public life of Jesus leisure a Christian calling. into a series of typical scenes, one of them is Jesus attending what we call a dinner party—a form After the Fall Servant Living Servant While my topic of leisure as a calling does not require me to talk about the effect of the Fall 8 Kenneth Woodward, “What Is Leisure Anyhow?” Newsweek, August 26, 1991, 56. on leisure, I am going to do so because it is part of 9 Leonard Doohan, Leisure: A Spiritual Need (Notre Dame: Ave the total picture. The effect of the Fall on leisure Maria, 1990), 46. 65 66

Ordained Servant $ Volume 27 2018 restorative valueofleisure isthatitoffsets therig thanleisure itself.Partmore substantial ofthe it needstocomeasabyproductfromsomething lesson here:despiteallmyenthusiasmforleisure, striving afterwind”(2:11).Thereisanimportant “Behold, allwasvanity [literallyvapor] and a leisure apartfromGod?Emptiness.We read, after wehaveworkedtomakeitpossible. leisure isarewardfortoil—something weenjoy aboutleisure because that theauthoristalking was myrewardforalltoil” (2:10).We know “I keptmyheartfromnopleasure,.andthis recreational shoppinginacourtlymode.Further, wealthy quester wentshoppingonagrandscale— 8). Inthatsamepassage,itisobviousthe concubines, thedelightofsonsman”(2:3, . Igotsingers,bothmenandwomen,many “I searched.how tocheermybodywithwine.. ofcheapandtawdryleisure pursuits: was alitany (2:1, pleasure; enjoyyourself” said inmyheart,Comenow, Iwillmakeatestof experiment beganwithaconscious decision: “I leisure intohiscentrallifeinterest.Hisfutile sure thatthequester experiencedwhenheturned provides hauntingpicturesoftheemptinesslei activities andtriviality. ThebookofEcclesiastes had thepotentialtodegenerateintoimmoral leisure, showing usthataftertheFall leisure has everything inregardtoleisure. we findempiricalproofthatthe Fall changed godly intentionissimplyalookaroundus,where ontheperversionofleisure fromits primary data warns usagainstabusesofleisure inourlives.The Old Testament religiousfestivalsworship experi to whatIamabouttosay. Aren’ttheresistance let mereplytowhatisanentirely plausibleinitial tivals orfeasts.BeforeIunpack thebiblicaldata, prescription ofanannual calendar ofreligiousfes Old Testament ReligiousFestivals meal, leisure cannotgivepurposetoawhole life. ors ofwork.Just asdessertcannotcarryanentire And whatwastheresultofthispursuit But theBible,too,paintspicturesofperverted Another body of data istheOldTestamentAnother bodyofdata rsv ). Whatfollowed - - - - when observedasadayofthankstoGodwith resembled ourThanksgivingDaycelebrations panied bystrictprohibitionofwork.Ithinkthey tions” and“appointed feasts.” Theywereaccom vals. Theywentbysuchnamesas“holyconvoca events? First,thereweresixannual required festi of religiousandspiritualleisure. celebrative aspectaswell.Iconsiderthemaform Old Testament events,buttherewasasocial and worshipwasacentralpartoftheannualCertainly gelical institutionofaChristiansummercamp. My answerisno;theyweremoreliketheevan ences likeourSundaymorning worshipservices? explicit biblicalteaching. call thisaChristianprinciple butperhapsnotan the kindofpeopleGodcreated ustobe.Iwould sity ofleisure, thisonebasedoninferences Respecting OurCreaturely Selves leisure. I wouldcallthesefestivalsandfeastssanctified of thephysicalandsocial propertiesofleisure. of leisure. Asecondreasonisthattheyhad some put ahalttowork,andthisisanessentialfeature festivals intothecategoryofleisure isthat they miah 8,thecampingtriplastedsevendays. of therediscovery ofthelaw recordedinNehe shift boothsfromtreebranches.Ontheoccasion from thecity tothehills,wheretheybuiltmake the feastofboothswaslike.Thepeoplewentout entourage. assuming thathewaspartofsomeotherfamily’s just left JesusbehindinJerusalembymistake, events thatincludedcampingout. nual pilgrimagestoJerusalem.Theseweregroup 23, threeofthemwereexpandedtoincludean religious festivalsoriginallyrecordedinLeviticus church serviceaspartofthemix. What doestheOldTestament sayaboutthese An evangelical authortitledoneofhisbooks I willmakeonemoreargument fortheneces One reasonIputtheOldTestament religious In Nehemiah 8wecatchaglimpseofwhat They weresocommunal thatJesus’s parents When Mosesrecapitulatedtherulesof

about ------Your Right to Rest.10 If we look at what people are leadership and service in the church pose for like, it appears that the book title understates the Christians. I do not have space in this article to case. We do not simply have a right to rest; we survey the leisure problem in our culture at large, have a need for it. Living responsibly includes so I will just summarize what the data shows, living in accordance with the kind of creatures namely, that most people do not find enough time God made us. Our mental, physical, and emo- for leisure. I believe that this problem is more tional wellbeing require that we rest and refresh severe for many Christians because of their sense ourselves and take breaks from work. Burnout is of duty and commitment to Christian service. In an established phenomenon in our culture. The fact, there seems to be a correspondence between chief cause is excessive work and insufficient diligence in Christian service and lack of leisure leisure. Burnout is not God’s goal for people. in a person’s life. It is well established that pastors The person who coined the word workaholic struggle to find time beyond service to people and speaks of the self-deception of trying to live as if the church. we do not have a body subject to certain limita- There are no easy answers here. Our initial tions.11 One of the limitations of the human body response is that it would be self-defeating to the is that it cannot work nonstop. It needs rest and work of the church to encourage those who are leisure. So do our minds and emotions. Because most active to cut back so they can engage in lei- we are physical creatures subject to physical and sure. It may even seem unchristian. But if leisure psychological laws, to have regular times of leisure is a Christian calling, it should not be regarded as is to live in accord with the Creator’s plan for us. optional or unworthy of cultivation and steward- We are also created to seek reward from our work. ship. On the surface, leisure can seem like self- I have always found evocative the phrase in Eccle- indulgence, but not to engage in leisure can be siastes 4:9 about people having “a good reward for a form of shortchanging others, including spouse their toil.” Leisure is one of the good rewards for and family. our toil. For my second application, I want to reach into the wisdom of secular sources on leisure Applications theory. Leisure theorists have evolved a paradigm I am ready to turn to applications, and these called the time continuum. It consists of the are intended to shift the discussion from why lei- twenty-four hours that make up every day. At one sure is a calling to thoughts on how leisure can be end of the continuum is obligation, consisting of a Christian calling. The first of four applications work (all work, not simply our job). On the other that I will make is that we need to take stock of end is freedom from obligation, consisting of where we personally stand in regard to our leisure leisure. We cannot add to one without subtracting lives. That begins by pondering the case that I from the other, and therein lies our problem. have made for leisure as a Christian calling. Are But leisure theorists have also evolved a cate- we convinced that God wants us to have rest and gory in the middle of the continuum that they call leisure in our lives? If the answer is yes, we have semi-leisure. Activities in this category are a com- a mandate to make sure that the quantity of our bination of obligation and freedom. The degree to leisure reaches a certain minimal and respectable which they are experienced as either drudgery or level. leisure depends partly on the attitude with which Taking stock also requires that we make a we perform them. My application is that we can realistic assessment of the special problems that make creative use of semi-leisure, importing quali- Living Servant ties of leisure into activities that might otherwise add still more work to our lives. 10 Wayne Oates, Your Right to Rest (Philadelphia: Westminster, 1984). My third application concerns education in 11 Ibid., 25. leisure. We do in our leisure time what we have 67 68

Ordained Servant $ Volume 27 2018 leisure activities.InJesus’s parable,notcultivating extends toboththequantity andquality ofour on whathehasentrusted.Appliedtoleisure, this According toJesus’s parable,Godexpectsareturn is anopportunity thatGodhasentrusted tous. about stewardshipofleisure asofwork. Leisure Iamthinkingasmuchparable ofthetalents, of aliteratureteacher,whenIassimilate Jesus’s as ourwork.Perhaps becausemyvocationisthat dards ofstewardshipapplytoourleisure aswell those intheyouthcultureatlarge. young peoplearebarelydistinguishable from andpracticesofmanyChristian The standards andpracticesintheir leisureforge standards lives. and youngpeoplearemainlylefttothemselves responsibility. Inourcultureatlarge,children be promptingChristianparentstoexercise that responsibilityandthatsomeoneneedsto parental of God.” Iwilladdthateducationinleisure isa to employtheleisure ofthewinterforglory CottonMatherpreachedasermonon“how ritan I wasexhilaratedtolearnthatNewEnglandPu es. Itislessclearthatleisure isreceiving itsdue. cation areadequatelyinReformedchurch taught etc.). sermons, Sundayschoolclasses,smallgroups, that theissuesarebeing addressed all oftheeducating,butinsenseensuring minister is—notinthesensethatheneedstodo tian lifearebeing coveredinalocalchurch?The responsible forseeing thatallaspectsoftheChris for education,broadlydefined.Whoisultimately learned Leland Ryken had beenentrustedtohim. servant whodid nothingwith the opportunity that parable ratherthanthewicked andslothful resolve tobelikethefaithful stewardsofJesus’s lookslikeinourleisure lives,andthento talent this articlemight betoponderwhatburying a money intheground. an opportunity ispicturedasburyingthe master’s My finalapplicationisthattheusualstan It seemslikelythatthetopicsofworkandvo The take-away valueofwhatIhavesaidin todo.Learning issimplyanothername isemeritusprofessor ofEnglishat

somewhere (in - - - - - time. Hehaspublishedmorethanfiftybooks. Wheaton College,where hecontinuestoteach part- one prominent Reformed seminary celebrated the five-hundredth anniversary of the Ninety-Five The- Servant ses by hosting an event in which Roman Catholic and Protestant speakers had a dialogue about how our traditions can give a more credible testimony History to Christ by finding common ground and cooper- ating with each other instead of endlessly rehears- ing the reasons why the Reformation took place.2 It is troubling to see a seminary that is part of a confessionally Reformed denomination asserting that Martin Luther’s a more effective witness for Christ can be made by setting aside the issues that separate Protestants Heidelberg Disputation and Roman Catholics. Such instances underscore why it is so crucial for us to remember that the (April 1518): Reformation was a recovery of the biblical gospel. The fact that this was the case becomes patently Remembering Another clear when we consider the distinction that Luther expressed in the theses that were defended in April Five-Hundredth of 1518.

Anniversary The Two Kinds of Theologians As the Ninety-Five Theses were being dissemi- Originally published electronically in Ordained Servant nated throughout Europe, Luther was asked by his October 20181 Augustinian monastic order to prepare a set of theses that outlined his developing theology so that it by Andy Wilson could be assessed by his fellow monks at the order’s regular chapter meeting in the city of Heidelberg he year 2017 marked the five-hundredth on April 26, 1518. This set of theses is now known anniversary of Martin Luther’s posting of the T as the Heidelberg Disputation. Luther’s main Ninety-Five Theses on October 31, 1517, an ac- concern in these theses was to address the question tion that traditionally is regarded as the spark that of how we can attain the righteousness that we started the Protestant Reformation. While this was need in order to stand before God. He begins by indeed a historic moment, it is more accurate to emphasizing that while God’s law is good, it is ut- say that Luther was brought to a comprehension terly incapable of advancing us toward salvation. As of the issues that became fundamental for historic the first thesis puts it, “The law of God, the most Protestantism over a period of time. salutary doctrine of life, cannot advance man on As it turns out, the year 2018 is the five-hun- his way to righteousness, but rather hinders him.”3 dredth anniversary of another set of theses pro- This statement does not mean that the law has no duced by Luther, and they are more distinctively Protestant than the Ninety-Five Theses. It is good for us to seize the opportunity for reflecting on 2 Melissa Morgan Kelley, “Protestant-Catholic Relations on the these anniversaries, especially when we see some 500th Anniversary of the Reformation,” By Faith: The Online HistoryServant Protestants downplaying the doctrinal issues that Magazine of the PCA, September 21, 2017, http://byfaithonline. com/protestant-catholic-relations-on-the-500th-anniversary-of- were at the heart of the Reformation. For example, the-reformation/. The article describes a 2017 lecture series at Covenant Theological Seminary. 3 Timothy F. Lull, ed., Martin Luther’s Basic Theological Writ- 1 http://opc.org/os.html?article_id=708&issue_id=139. ings, 2nd ed. (Minneapolis, MN: Fortress, 2005), 48. 69 70

Ordained Servant $ Volume 27 2018 of theologiansinthissequence offourtheses: of glorythatcontinues toresideinouroldnature. we stillhavetocontendwiththeinnertheologian ting toGod’s revelationinthegospel.Eventhen, can becometheologiansofthecrossisbysubmit by naturetheologiansofglory. Theonlywaywe ways. Moreover,inourfallencondition weareall because weallhavethoughtsaboutGodandhis sense here.We canallbedescribedastheologians term “theologian”inaprofessionalortechnical thatheisnotusingthe tounderstand important gian ofgloryandthetheologiancross.Itis between twotypesoftheologians:thetheolo bysettingacontrast the Heidelberg Disputation 18). is preparedtoreceive thegraceofChrist”(thesis must utterlydespairofhisown abilitybeforehe salvation. InLuther’s thatman words,“Itiscertain will nevercastourselvesentirelyuponChristfor works (seeGal.3:19–26).Unlessthishappens,we to thepoint ofdespairovertheinsufficiency ofour the schoolmastertobringusChrist,driving helplessness. AsPaul saysinGalatians,thelaw is the law roleofexposingoursinand playsthevital role toplayinGod’s savingplan.Onthecontrary, 5 Ibid. 4 Lull, 49. 4 gian, however, whocomprehendsthevisible Thesis 20:Hedeservestobecalledatheolo actually happened(Rom.1:20). clearly perceptibleinthosethingswhichhave invisible thingsofGodasthoughtheywere be calledatheologianwholooksuponthe Thesis 19:Thatpersondoesnotdeserveto Luther differentiates betweenthesetwokinds Luther follows hisdiscussion ofthelaw in the thingwhatitactuallyis. and goodevil.Atheologian of thecrosscalls Thesis 21:Atheologianofglory callsevilgood fering andthecross. and manifest thingsofGodseenthrough suf - 5 - - - that he can rely on his own reason to understand that hecanrelyonhisown reasontounderstand God worksapartfromdivine revelation.Hethinks glory isthathethinkscanfigureouthow we findawealthoftheologicalinsights. time tounpackthesedenselywordedsentences, Luther’s the protestagainstRome.Whenwetake upon firstreading, buttheyareattheheartof Church Theology: AWittenberg Way ofThinking fortheContemporary 6 those whodothebestthatthey can.Asonewriter that God’s gracewillmakeup thedifference for that noonecanbeperfectly good,hebelieves the theologianofgloryusually acknowledges apply thisprinciple tothewayofsalvation. While evil willbepunished, andinatheology ofglorywe who dogoodwillberewardedandthose of lifeinthisworld.We naturallythinkthatthose our relationship with God since it governs so much He thinksthattheprinciple ofreciprocity governs erates inthesamemannerthatworldoperates. explain, God. AstwocontemporaryLutherantheologians Robert KolbandCharles P. Arand, The basicproblemwiththetheologianof arenoteasytounderstand These statements hardened. man iscompletelypuffedup,blinded,and ible thingsofGodinworksasperceived by Thesis 22:Thatwisdomwhichseestheinvis The theologianofgloryassumesthatGodop becomes someonewecanmanage. porates humanperformanceintoit.God description! Thenewjobdescriptionincor for alie(Rom.1:26).” TheyrewriteGod’s job their minds they“exchangedthetruthofGod of divine revelation.Butintheblindnessof thereby puttinghumanepistemologyincharge can draw universal conclusionsaboutGod, observations andexperiences,humanbeings ceive theinvisiblethingsofGod.From these penetrate natureandhistoryinordertoper the worldaroundthem.Humanreasonmust God onthebasisofhumanobservationsabout theologies ofglorymust writeanewscriptfor , (GrandRapids:Baker Academic, 2008),81. The GeniusofLuther’s 6 - - - - puts it, “the hallmark of a theology of glory is that are called, both Jews and Greeks, Christ the it will always consider grace as something of a power of God and the wisdom of God. For the supplement to whatever is left of human will and foolishness of God is wiser than men, and the power.”7 A theologian of glory suffers from a false weakness of God is stronger than men. optimism, thinking that a little boost from God’s The theologian of the cross interprets the grace, combined with our own ingenuity and world through what God says instead of through efforts, will enable us to accomplish great things. what man sees. This enables him to understand He expects God’s work to be manifested in things that God’s favor is not bestowed commensurately, that are powerful, successful, and attractive in the or in response to our obedience. Instead, God’s fa- estimation of the world. This is why Luther used vor is freely given to everyone who places his trust the term “glory” to summarize this theologian’s in Jesus Christ as he is offered in the gospel. In overall perspective. short, it is not the just whom God justifies, but the The theologian of the cross differs from the unjust. The theologian of the cross understands theologian of glory in that he looks to what God that the only way into the kingdom of God is to be has revealed in his Word about how he carries out born again, which entails death and resurrection his saving purpose in the lives of the elect. The through faith in the Christ who is publicly por- theologian of the cross understands that in the trayed as crucified in the proclamation of the gos- economy of salvation, outward appearances often pel. This truth is why Luther used the term “cross” look contrary to the true spiritual realities. Instead to summarize this theologian’s overall perspective. of conceiving of God in ways that conform to Near the end of the Heidelberg Disputation, prevailing human attitudes about what is good and Luther shows how the distinction between the two powerful and wise, the theologian of the cross sub- kinds of theologians stands in correlation to the mits to God’s revelation and believes that the weak distinction between human love and divine love. and foolish message of the cross is the power of While human love is generated in response to God for salvation for all who believe. This mindset things that man deems to be lovely, God’s love is is encapsulated in the words of the apostle Paul in entirely generated from within himself. In Luther’s 1 Corinthians 1:18–25: words, “The love of God does not find, but creates, For the word of the cross is folly to those who that which is pleasing to it. The love of man comes are perishing, but to us who are being saved into being through that which is pleasing to it” it is the power of God. For it is written, “I (thesis 28).8 Here is how Carl Trueman explains will destroy the wisdom of the wise, and the the meaning of Luther’s beautiful statement: discernment of the discerning I will thwart.” God does not find that something is lovely Where is the one who is wise? Where is the and then move out in love toward it; some- scribe? Where is the debater of this age? Has thing is made lovely by the fact that God not God made foolish the wisdom of the first sets his love upon it. He does not look at world? For since, in the wisdom of God, the sinful human beings and see among the mass world did not know God through wisdom, of people some who are intrinsically more it pleased God through the folly of what we righteous or holy than others and thus find preach to save those who believe. For Jews himself attracted to them. Rather, the lesson demand signs and Greeks seek wisdom, but of the cross is that God chooses that which is

we preach Christ crucified, a stumbling block HistoryServant unlovely and repulsive, unrighteous and with to Jews and folly to Gentiles, but to those who no redeeming quality, and lavishes his saving

7 Gerhard O. Forde, On Being a Theologian of the Cross: Reflec- tions on Luther’s Heidelberg Disputation, 1518, (Grand Rapids: Eerdmans, 1997), 16. 8 Lull, 49. 71 72

Ordained Servant $ Volume 27 2018 teous thosetowhomtherighteousnessofChrist infuses inus.Instead,Godonlyacceptsasrigh in ourselves,orevenanyrighteousnessthatGod us isnotanyinherentrighteousnessthatwepossess doctrine saysthatthebasisofGod’s acceptance orfalls.This doctrine bywhichthechurchstands afterLutherwoulddescribeasthe Protestants the doctrineofjustificationbyfaithalone,which and practice.Oneofthemostobvioustheseis ate manydifferent doctrine aspectsofProtestant a biblicalconceptthatwouldcometoperme from thetheologianofglory, Lutherformulated and InformsProtestant Doctrine How theTheologyofCross Permeates deserve nothingbutjudgment. themselves. Hebestows hisfavoruponthosewho God callsthosebelovedwhohavenolovelinessin he makesuslovelybysettinghisloveuponus. not lovehiselectbecausewearelovely. Instead, that wefindtobepleasingorlovely. ButGoddoes them. Thereissomethinginthosepeopleorthings thingsbecauseweareattractedto and certain Human loveisreactive.We people lovecertain way: 11 10 Freedom 9 not consistentwithwhathe can seeabouthow the make sensetothetheologian ofglory, becauseitis much inChrist”(thesis25). works much, buthewho,withoutwork,believes “Heisnotrighteouswho Heidelberg Disputation, inthe is imputedbyfaithalone.AsLutherstates Carl R.Trueman, Lull, 49. Forde, 22. In distinguishing thetheologianofcross work.” who createsoutofnothingdoeshis“proper we havebeenreducedtonothing,theone human possibilitieshavebeenexhaustedand brings believersintobeing. Whenallour God’s loveinChristisacreativeactthat Another writerexplainsLuther’s point this love inChristupon it. , (Wheaton:Crossway, 2015),67. 10 Luther ontheChristianLife:Crossand 9 11 Thisideadoesnot - - when itsays, fallen man,butitisatoddswiththeWord ofGod from Aristotle: world works.Instead,heagreeswiththesewords 12 justification. The Scripturesdeclarethat we can God, makingoursanctification thebasisofour sanctification isthatitoverthrows the Word of But theproblemwithapplying thisprinciple to keep ondoing thethingsthatpleaseperson. inaperson’sthe world.Thewaytostay favoris because itisconsistentwithhow thingsworkin living. Thismakessensetothetheologianofglory, is contingentuponaperson’s obedience andgodly sanctification, God’s continued orfinalacceptance 2:14–26), onecanbetemptedtothinkthatin fruit ofgoodworksinabeliever’s life(seeJas. While itistruethatjustifyingfaithproducesthe that Godworkswithinthosewhomheredeems. tion, whichdealswiththepersonalrighteousness the theologyofcrossisoperativesanctifica sees inus,itcouldnotbedescribedasagift. tion werebasedonanythingmeritoriousthatGod Cited inForde, 104–5. This observationmakessensetothemind of ones. temperate ones,bravebyperforming brave performing justacts,temperatebyperforming instruments. Similarly, webecome just by by building byplaying andinstrumentalists actual doing ofit:peoplebecomebuilders Anything thatwehavetodolearnbythe Another area of Protestant doctrineinwhich Another areaofProtestant The Scripturesmakeitclearthatifjustifica (Rom. 3:23–25;4:4–5 ungodly, hisfaithiscountedasrighteousness. not workbutbelievesinhimwhojustifiesthe a giftbutashisdue.Andtotheonewhodoes one whoworks,hiswagesarenotcountedas blood, tobereceived byfaith..Now tothe whom Godputforwardasapropitiationbyhis through theredemptionthatisinChristJesus, of God,andarejustifiedbyhisgraceasagift, for allhavesinnedandfallshortoftheglory 12

esv ) - - never make ourselves pleasing to God by anything Furthermore, as Luther pointed out in his that we do. As the apostle Paul wrote in his letter to treatise On the Freedom of a Christian, we can- the Romans, “by works of the law no human being not even do good works until we are set free from will be justified in (God’s) sight, since through the trying to do them to secure or retain God’s favor. law comes knowledge of sin” (Rom. 3:20). This Those who do good works in hopes of putting God principle is just as true after conversion as it is in their debt are acting out of self-interest, not out before conversion, as Paul made clear in the string of love. of rhetorical questions he directed to the Galatian The theology of the cross also speaks to the Christians: “Let me ask you only this: Did you question of what kind of ministry paradigm the receive the Spirit by works of the law or by hear- church should employ. In many churches to- ing with faith? Are you so foolish? Having begun day, the paradigm often seems more reflective by the Spirit, are you now being perfected by the of the theology of glory than the theology of the flesh?” (Gal 3:2–3). Sin contaminates everything cross. While there are numerous variations of the that we do, even after conversion. This means prevailing model, they can all be subsumed under God will only accept our good works if he has first the category of “culturally-shaped ministry.” In accepted us in Christ (see WCF 16.5–6). Robert this paradigm, the church’s ministry and worship Kolb and Charles Arand offer a helpful illustration are shaped by a mostly positive engagement with of this when they write, culture and by an emphasis on core beliefs around What makes a work good is not how well it is which a sizable Christian consensus can be formed performed or the nature of the work. What makes in hopes of having a significant cultural impact. it good in the eyes of God is that it is done because The focus in this model tends to be upon human of a trust that acknowledges God as God and clings flourishing and cultural transformation, outcomes to him. When a mother declares her child’s finger that are impressive to the human eye. By way of painting to be priceless, she does so not on the contrast, the theology of the cross finds expression basis of its intrinsic quality or because she had it in what can be described as “confessionally-shaped appraised by experts. She praises it because of who ministry.” In this paradigm, the church’s ministry painted it—her child! So it is with God regarding and worship are shaped in a manner that reflects the works of a believer.13 the structural integrity of its confessional standards In other words, the only people who can and heritage. The focus in this model is on making please God are those who are already at peace with mature, heavenly-minded disciples through clear God through Christ. Of course, it is true that the instruction in the whole counsel of God and the sins we commit as believers can bring us under diligent use of the ordinary means of grace. While God’s fatherly displeasure and subject us to his this approach to ministry may seem unimpressive, discipline (see WCF 11.5). However, if God has inefficient, and irrelevant, it reflects a willingness accepted us for Christ’s sake, then none of our to trust in the Lord to accomplish his purposes failures or transgressions can cause us to lose our through the power of his Word. As Luther once salvation. In the words of Edward Fisher, noted while reflecting on how the Reformation had taken root in Germany: for this is certain truth, that as no good either in you, or done by you, did move [God] to I opposed indulgences and all the papists, but justify you, and give you eternal life, so no evil never with force. I simply taught, preached,

in you, or done by you, can move him to take and wrote God’s Word; otherwise I did noth- HistoryServant it away from you, being once given.14 ing. And while I slept, or drank Wittenberg beer with my friends Philip and Amsdorf, the 13 Kolb and Arand, 106. Word so greatly weakened the papacy that no 14 Edward Fisher, The Marrow of Modern Divinity, (Ross-shire, prince or emperor ever inflicted such losses UK: Christian Focus, 2009), 237. 73 74

Ordained Servant $ Volume 27 2018 Conclusion that hasbeensubjectedtofutility. expect uninterrupted materialblessingin aworld that Godordainsforusunderthesunratherthan severe inhumble,patientfaithamid the afflictions come. Andthetheologyofcrosscallsustoper than aninstrumentforusheringintheageto a preserveroforderinthispresentevilagerather the crossteachesustolookcivil governmentas or culturallyrelevantexperience.Thetheologyof desire tocreateanintenseemotional,aesthetic, should beregulatedbyScriptureratherthanthe theology ofthecrosshelpsustoseethatworship than onradical expressionsofdiscipleship. The and self-denial intheordinary aspectsofliferather that theChristianlifeisfocusedonfaithfulness wards universalism. Thetheologyofthecrosssays religion thatissolooselydefinedittendsto or insomekindofrevivedChristendoma manifested inapurportedlyinfalliblemagisterium the truereligionratherthanstraightforwardly is enigmatically manifested inthosewhoprofess and practice.Ittellsusthattheunity ofthechurch doctrine spective tomanyotherareasofProtestant of thetruth”(2Cor. 4:2). of ministry willremainupon“theopenstatement is informedbythetheologyofcross,focus sentially pragmatic. in sharpcontrasttoonethatseesChristianity ases dogmatic,aperspectivethatstands fundamentally from aconceptionoftheChristianreligionthatis francis-were-luther. 2018, https://www.firstthings.com/web-exclusives/2018/05/if-only- Only Francis Were Luther!”thewebsiteof 16 15 cross canseemsonegativeand depressing.But the worldvaluesandadmires. Themessageofthe granted, sothatwecanfocusondoing things that itfor the messageofcross,oratleasttake Carl Trueman makesthishelpful distinction inhisarticle,“If Cited inTrueman, 94–95. The theologyofthecrossbringsahelpfulper This Word-centered wayofthinkingstems thing. upon it.Idid nothing;theWord did every It is a constant temptation forustodownplay temptation It isaconstant 15

16 Whenthechurch’s ministry First Things , May21, - - - - - believes. as thepower ofGodforsalvationtoeveryonewho have ifwearegoing toseethemessageofcross is true.Andittheperspectivethatweneedto orous ortriumphantsentiment,tobesure.Butit died: “We arebeggars!Thatistrue.” thathejotteddown twodaysbeforehe a statement redemption. Luthersummeditupmemorablyin the terriblepricethathadtobepaidsecureour do anythingtoescapefromourdreadfulplight,or ruinous consequences ofsin,orourinabilityto The messageofthecrosswillnotletusforget that, Lutherwouldhavesaid,isexactlythepoint. 2004), 185. 17 Church (PCA)inLaconia,NewHampshire. Andy Wilson Martin Marty,

isthepastorofGracePresbyterian Martin Luther:ALife , (NewYork: Penguin, 17 Notaglam

- Press edition rekindled the old spark. During the summer of 1974, I was in New Servant Hampshire doing an internship and taking a course in world history in order to insure my graduation from Covenant College in 1975. Classics While perusing old books in the Dimond library at the University of New Hampshire in Durham, I came across a facsimile of the first edition (1630) of Sibbes’s The Bruised Reed and Smoking Flax. I had just begun collecting antiquarian religious books, so the challenge of the antique orthogra- Healing for the Bruised phy and typography was pleasant. But the content was superlative. At the time I was struggling with Reed from the Heavenly assurance, especially under the pressure of preparing two sermons a week for most of the summer. Doctor Sibbes The full title in the original is: THE BRVISED REEDE AND SMOAKING FLAX. Some Sermons Originally published electronically in Ordained Servant contracted out of the 12.of Matth.20. As the desire, October 20181 and for the good of weaker Christians. In Matthew 12:20 Jesus is quoting Isaiah 42:3. by Gregory E. Reynolds Sibbes (1577–1635) was an English Puri- tan with a BA and MA from St. John’s College, his month, I offer the first of a new series of Cambridge. In 1603 he was converted under the Tbrief reviews of classic Christian literature, preaching of Paul Baynes at the Church of St. An- covering the large territory from Augustine to J. I. drews in Cambridge. He was ordained in 1608 and Packer, titled Servant Classics. Classics are those received the bachelor of divinity in 1610. Under books that have endured over many decades or his preaching at Holy Trinity Church and Gray’s centuries because of the outstanding quality of the Inn several eminent preachers were converted— thought and its articulation by the author; they are among them was John Cotton. After receiving relevant beyond the time in which they were writ- his doctor of divinity degree at Cambridge Sibbes ten. And they are often well known but not well became known as “the Heavenly Doctor Sibbes.”2 read. I begin with a Puritan classic by the “heav- Biographer Isaac Walton said of him, “Of this enly doctor Sibbes,” The Bruised Reed and Smok- blessed man, let this just praise be given, Heaven ing Flax (1630). In good Puritan fashion Richard was in him, before he was in heaven.”3 In 1633, Sibbes expounds the twentieth verse of Jesus’s Charles I gave Sibbes the pastorate of Holy Trinity, quotation of Isaiah 42:1–4 in Matthew 12:18–21: Cambridge, where he served until his death. His “A bruised reed shall he not break, and smoking gentleness caused him to avoid controversy and to flax shall he not quench, till he send forth judg- influence a wide range of Christians. “Where most ment unto victory” (quoting Isaiah 42:3 where the holiness is, there is most moderation, where it may kjv translates the last word “truth” instead of “vic- be without prejudice of piety to God and the good tory”). As one who identified with the metaphors of others.”4 His brilliance was channeled through of bruised reed and smoking flax, my soul found Classics Servant just the right medicine in the heavenly doctor’s 2 Joel R. Beeke and Randall J. Pederson, Meet the Puritans exposition. Reading it again this year in the Scolar (Grand Rapids: Reformation Heritage, 2006), 535. All of my biographical information came from this book, 534–41. 3 Ibid., 535. 1 http://opc.org/os.html?article_id=707&issue_id=139. 4 Ibid., 536. 75 76

Ordained Servant $ Volume 27 2018 like fireandsparks. by amodernized version: fered bySibbesfromthe1630facsimile followed Christ’s mild, safe,wise,victoriousgovernment.” of to “allure[hishearers]theentertainment his piety, sothatwhenhepreachedsought in theScolarPress edition. liam H.Gross—www.onthewing.org formatting, http://www.monergism.com/bruisedreed.html © Wil updated language,notes,additional verses,corrections,and 6 5 Ibid.

The Bruised Reed Thomas inhisdoubting(John20:27),and 65:8). We seehow ourSaviorChristborewith in it’:sowillIdoformyservants”sakes’(Isa. one says,‘donotdestroyitforablessingis “As thenewwineisfoundincluster,and There isaspecial blessinginthatlittlespark. Sibbes wasskilledinunpackingmetaphors Ghost. Sol. 8:6);itiskindledintheheartbyHoly vehement flame,ortheflameofGod(Song waters cannotquench it;thereforeitiscalleda Love oncekindledisasstrongdeath.Many and smokes,yetitwillconsumeallatlast. though kindledundergreenwoodthatpops them know thatasparkfromheaven,even consolation ofpoorandweakChristians.Let The use first Ghost. flame ofGod,kindledintheheartbyHoly and thereforeitiscalled strong asdeath will consumeallatlast, der greenwoodthatsobbesandsmoakes,yetit that asparkfromheaventhoughkindledun poore andweakeChristians,letthemknow, First thereforeforthegreatconsolationof Here isasampleofthepastoralcomfort that littlelightinPeter which wassmothered: Israel ornot(Luke24:21).Hedid notquench who waveredastowhetherhecameredeem with thetwodisciples thatwenttoEmmaus,

6 (1630), (Edinburgh: BannerofTruth, 1998); of thistruthisforthegreat , much water cannotquench it

Love 12/15/2007, 46.Pages 257–8 a vehementflame oncekindled , or - is - 5 , - in thechurchpassonprescriptiontothose yourself totheremedyofassurance,andasofficers of Jesusandholinessinthesinner’s life.Treat the workhehasbegun,whileinstillingalove spark ofgrace,hopethattheLordwillcomplete anism andlegalism,givingthebeliever,witha 7 ______, 1998). ______, Richard Sibbes, Available Editions Servant. New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds need. Ibid., 13. Sibbes hewsthefinelinebetweenantinomi quenched. Both weresmokingflax.Neither ofthemwas can doanything,” saidanother(Mark9:22). poor manintheGospel(Matt.8:2).“Ifyou (Luke 22:61).“Ifyouwill,can,” saidone Peter denied him,buthedid notdenyPeter

Gross—www.onthewing.org rections, andformatting©WilliamH. language, notes,additional verses,cor nergism.com/bruisedreed.html Updated Banner ofTruth, 1998);http://www.mo (repr. 1630,Edinburgh: BannerofTruth, The ScolarPress,1973). Flax 1630 The BruisedReed The BruisedReedandSmokingFlax 7 The BruisedReedandSmoking (Menston,Yorkshire, England: ispastoremeritusofAmo (1630), (Edinburgh:

Ordained 12/15/2007. -

- - - cially for believers inclined to a “no creed but Christ” mentality, or, “all I need is the Bible and Servant the Holy Spirit.” No, we properly interpret Scrip- ture in fellowship with Christ’s Church of all ages. Even Reformed readers will find their appreciation Reading intensified for the indispensable contribution of dogmatic theology to modern biblical interpretation and theological reflection. Chapter one surveys recent attempts of renewal by retrieval, each with its own distinc- tive theological orientation and agenda, which Book Reviews is surveyed admirably. This book argues that Reformed principles, growing out of Scripture, require us to seek unity among Christians with the Reformed Catholicity help of the things that have been most assuredly believed by Christ’s Church through the centuries. by Michael Allen and Scott R. Chapters two and three address the historic sense of sola Scriptura as it pertained to ecclesiastical Swain fellowship and tradition going back to the apostles Originally published electronically in Ordained Servant and Church Fathers. Chapter four very astutely January 20181 defends a confessionally-informed reading and interpretation of Scripture. This chapter is the by D. Scott Meadows most excellent of all in my judgment. Chapter five argues for responsible “proof-texting” which has Reformed Catholicity: The Promise of Retrieval for fallen into disrepute, demonstrating the venerable Theology and Biblical Interpretation, by Michael and sophisticated interplay of Scripture and theol- Allen and Scott R. Swain. Grand Rapids: Baker ogy in the examples of Thomas Aquinas and John Academic, 2015, vii + 168 pages, $19.99, paper. Calvin, both careful exegetes and towering theological figures. J. Todd Billings wrote the Afterword he fiercest proponents ofsola Scriptura must which is an appeal for today’s Christian teachers to Tever guard against disdain for the Church’s implement these perspectives. fallible tradition, as well as the concomitant sin The authors are clearly informed and articu- of neglecting it. Allen and Swain sound a clarion late in making their case. The tone is winsome and call to repent of historical isolationism and to work the arguments generally persuasive. The topic is toward healing what ails us, both doctrinally and rarely addressed to this degree of detail, and it is ecclesiastically, by self-critical engagement with an important one. Readers may profit immensely the best of our forefathers’ theological legacy. from this well-argued plea. It is a welcome antidote It is ironic that the doctrine of sola Scriptura to the prevalent “chronological snobbery” (C. S. has been twisted beyond historical recognition by Lewis) of today’s evangelicalism. violating it as conceived and expressed in the Prot- estant Reformation. Reformed Catholicity provides D. Scott Meadows is a Reformed Baptist minister Servant Reading Servant the nuance concerning tradition, which we need serving as the pastor of Calvary Baptist Church to recover the vitality of this important slogan in (Reformed), in Exeter, New Hampshire. our own time. This book is recommended espe- Note: This review has been revised slightly since its 1 http://opc.org/os.html?article_id=670&issue_id=131. initial publication online. 77 78

Ordained Servant $ Volume 27 2018 merely families incrisis.Thelost appreciation for home andmarryinglesslater. Theresultisnot medicated forbehavioralailments,theyarestaying give shapetoadultlife.Addicted totechnologyand ally missing thecoming-of-age opportunities that Victims of“softparenting,” millennials aregener generation ofAmericanswhohavenotgrown up. this bestsellingbook. braska hedevoteshimselftorecoveringAmericain Reformation, butasthejunior SenatorfromNe doubt Sasseremainscommitted torecoveringthe (the AllianceofConfessingEvangelicals).No zens United forReformation)morphedintoACE 1997–2004, duringthetimewhenCURE(Citi on theeditorialofModernReformation, staff B 306 pages,$27.99. ance Crisis—and HowtoRebuildaCultureofSelf-Reli The Vanishing AmericanAdult:OurComing-of-Age by JohnR.Muether January 2018 Originally publishedelectronicallyin by Ben Sasse AdultAmerican VanishingThe 1 http://opc.org/os.html?article_id=671&issue_id=131. tions onvocation, suffering,deathanddying, me reflec tional guide.Severalchapters aresustained the subtitle,thisisnotmerely a“how to” instruc unique about Sasse’s approach?For one,despite dysfunctions writlarge. our frayingdemocracyrepresentsthesefamily pendence arecripplingthepoliticalorder,because hard workandfailuretoachieveeconomic inde The Vanishing AmericanAdult This argumentishardlynew, so whatis some OrdainedServantreadersfromhisdays enjamin Sassemaybeafamiliar nameto , byBenSasse.NewYork: St.Martin’s, 2017, 1 Ordained Servant

describes a ------nostalgic callforThoreauianself-reliancethana nostalgic an internetsensation.)Butaltogetherthisislessa dispatches onNebraskafarmlifethatrenderedher (Here heincludeshisteenagedaughter’s hilarious can adulthood,suchascommending farmlife. ploys flyover-countrymeansforrevivingAmeri avoids simpleprescriptions.AttimesSasseem setofpractices—Sasse “stepping stones”—astarter of tourism.Whileeachchapterendswithalist the adventureoftravelandpassivesightseeing dying well,andobservingthedifference between intergenerational connectivity, andpreparationfor He urgescountervailingpracticessuchasgreater dia ecology, andthedangersofoverconsumption. important head-on,”important thus,encouraging thoughtful demonstrates “how something polemics tackle those “whohatethecoreargument” becauseit Machen’s on science, and fiction.HecommendsJ.Gresham pology, markets,tyrants,ahumanistic perspective categories beginwithGodand continue toanthro to coverseveralcategoriesandgenres.Hisown ers toconstructtheir own collections,urgingcare returns toagainandagain.Heencouragesread Sasse describeshissixtyfavoritebooksthathe creatively constructedbibliographicalessaywhere again buttomakeAmericaanideaagain. the commongood,nottomakeAmericagreat for Christiansandnon-Christianstounite toserve enshrined intheConstitution.Sotherearereasons America isstillpremised onacreed,setofvalues Creed—not acivil religion,butareminder that in theindex.SasseseekstorestoreanAmerican neither abortionnorhomosexualityfindsanentry of theculturewars”(104),andtruetothataim, the culture.Heseekstoavoid the“battlegrounds This bookisnotabouthow Christianstransform adulthood, infirstcommunions andbar mitzvahs.) of religiousritespassagesfromchildhoodto age. (For example,wehavelostthesignificance social effectsofAmerica’s increasinglyirreligious points” (28).Muchofhisargumentfocusesonthe clear, “isnottopersuadeyouofanytheological commendation forsimpleanddeliberateliving. The lastchapter,“BuildaBookshelf,” isa “The purposeofthisbook,” Sassemakes Christianity andLiberalism, even for - - - - intellectual engagement (231). Reading this book prompted me to wonder: The Religious Life of might this become Sasse’s version of Profiles in Courage? John F. Kennedy published his bestseller Robert E. Lee three years before his successful 1960 presidential campaign. But there are at least two differences: by R. David Cox there is strong reason to think that Sasse actually wrote this book, and Sasse’s father, a retired high Originally published electronically in Ordained Servant school wrestling coach, will not likely influence February 20181 voters to grant his son a Pulitzer Prize. Still there is a sense of a manifesto to this book that at least sug- by Darryl G. Hart gests aspirations for the 2020 election season. Beyond whatever political ambitions Sasse The Religious Life of Robert E. Lee, by R. David harbors, this book serves as a helpful primer on Cox. Grand Rapids: Eerdmans, 2017, xxi + 336 civic engagement for politically charged Chris- pages, $26.00, paper. tians. In a recent speech on Islamic terrorism on the floor of the Senate, Sasse described his dual o say that this religious biography of the citizenship in this way: “I am a Christian. . . . But I TConfederate general Robert E. Lee is timely am also in this life an American, and I have taken is an understatement. At the same time, to say that an oath of office to the Constitution.”The Vanish- anything said about Lee is an understatement is ing American Adult is a tangible demonstration of potentially inflammatory. During the controversy a “two kingdom” approach to political discourse. surrounding monuments to Confederate lead- Politics do not matter most. But Christians must ers during the summer of 2017, Adam Serwer, a strive with non-Christians to preserve conditions contributor to the Atlantic Monthly, debunked that will enable all Americans to devote themselves the myth that Lee was “a brilliant strategist and to (and even to debate peacefully about) things devoted Christian man who abhorred slavery that do matter most. and labored tirelessly after the war to bring the country back together.”2 Serwer writes little about John R. Muether serves as a ruling elder at Refor- Lee’s faith, but the general’s racism is sufficient to mation Orthodox Presbyterian Church in Oviedo, disqualify any claim that the Virginian was a good Florida, library director at Reformed Theological Christian. Not only was the Confederate officer Seminary in Orlando, Florida, and historian of the a bad strategist, according to Serwer, but “White Orthodox Presbyterian Church. supremacy was one of Lee’s most fundamental convictions.”3 R. David Cox’s biography was in the works well before debates about Confederate monuments reopened public debates about the Civil War and the South’s aims in secession. Even so, his book will provide plenty of assistance to those still partial to the Lee “myth” as well as lots of evidence for revilers like Serwer. Cox does not sugar coat even Servant Reading Servant

1 http://opc.org/os.html?article_id=677&issue_id=133. 2 Adam Serwer, “The Myth of the Kindly General Lee,” The Atlantic (June 4, 2017), https://www.theatlantic.com/politics/ar- chive/2017/06/the-myth-of-the-kindly-general-lee/529038/. 3 Ibid. 79 80

Ordained Servant $ Volume 27 2018 ful untilGettysburgin1863whenConfederate the offensenorthprovedsurprisinglysuccess The Virginian’s strategyduringthewaroftaking of twoopposingarmies” inthesameweek (170). “only soldier inhistorytobeofferedthecommand of Virginia’s army. CoxaddsthatLeemaybethe Union’s army, Leeacceptedapositionasgeneral President Lincoln’s offertoserveasheadofthe would notlast.Inthesameweekthathedeclined (163). catastrophe” crisis. Hedid believethat“secessionwouldbode comment onthepoliticsofgrowing sectional . fanaticalabolitionists” (162).Leehimselfdid not have openedoureyestothemachinationsof. to Cox,recalledthatBrown’s insurrection“should er’s Ferry. Lee’s wife,MaryCustisLee,according effort in1859tosubdueJohnBrown’s raidatHarp the cavalry, apostthatrequired himtoleadthe superintendent (1852–1855)andfromtherejoined nel. Afterthatwar,LeetookapostatWest Point as sufficiently distinguished tomerittherank ofcolo Mexican-American War, inwhichhisservicewas defenses. Lee’s firstactivecombatdutywasinthe responsible forsecuringtheyoungnation’s coastal seventeen yearsintheCorpsofEngineers,chiefly he graduatedfromtheAcademyandservedfor West Point setthecourseofLee’s life.In1829 Academy at An appointment totheUSMilitary Robert wasanativeofStratfordHall,Virginia. ary War heroHenry“LightHorseHarry”Lee, and vicesthatgowiththespecies. of thisbiographyisfullyhumanwithallthevirtues as hehandleshissubjectwithempathy. TheLee a forumthatinvites moreexplorationofLee’s spiri Eerdmans’s Libraryof ReligiousBiographyseries, 1870 whenhedied. helped torebuildafterthewar’s until devastation lege inLexington,Virginia, aninstitutionthathe after thewar,Leepresidedover Washington Col render atAppomattoxfromUlyssesS.Grant.Soon Confederate generaltoacceptthetermsofsur the war. Leewas,asallschoolchildren know, the soldiers lostinthemostrememberedbattleof Lee’s ambivalenceabouttheConfederacy Born onJanuary 19,1807,sonofRevolution Cox’s biographyisthelatestentry inthe ------an associate reportedLeeasdeclaring,“ Church Anglicanism surfacedduringthe1840s, until hewasforty-sixyearsold.WhensignsofHigh church dutifullybutdid notseekconfirmation who denouncedpoliteChristianity. Heattended devout inthewaysrecommendedbyevangelicals cal experience.Leehimselfwasnotobviously ofChristianitystanding andhismother’s evangeli home thatreflectedhisfather’s enlightenedunder Christianity. ThegeneralgrewupinanAnglican can, whowentthroughthemotionsofacceptable wore hispietyonsleeve,noranominal Angli Cox’s ablehands,Leeisneither anenthusiast,who tual lifethanotherhistorianshaveproduced.In Lee addedthat “Providencerequires ustouse the cording orstoicism toCox, this wasnofatalism for in whosepowerful handsIam&inthemrely.” Ac wilderness asinthecrowded city” because“Iknow general confessedthat“Ifeel alwaysassafeinthe Cox describesasasummary ofLee’s theology, the was atrustinGod’s controlof all things.Inwhat and death.AttheheartofLee’s Christianoutlook nature ofassigning meaning tocombat,defeat, informed theverypracticalandyetspeculative when discussing thedoctrineofprovidencewhich out thebook,underscoreCox’s generalassessment: ity” (106).Incidents likethese,scatteredthrough favor ofinculcating“principles ofpiety&moral that theservicesavoided “doctrinalquestions” in Lee reassuredacadet’s worriedEpiscopalianfather Presbyterian pastortookoverdutiesaschaplain, is unclear. Whenheoversaw West Point anda or simplywantedtoavoid ecclesiasticalcontroversy the theologicalsubtletiesofOxfordMovement of may leadtounchristianfeeling;thereforebeware Pussyism Pussyism Cox departsfromthisevaluation,however, were farmorepracticalthanspeculative.(xvi) was notatheologianbutsoldier. Hisbeliefs on themandthosewhopreachedthem.He heard manyasermonandoftencommented seminary. Hewasnotapreacher,thoughhe formally studied theology, much lessattended Lee wasnotareligiousthinker. Henever (sic) (sic)” (85).WhetherLeeunderstood ! Pussyism (sic)isalwaysbad,and Beware of ------means he has put under our control.” Reliance on God’s providence did not encourage idleness, but They Say We Are rather to work for truth and justice “in this wicked world” (129). This outlook informed Lee’s un- Infidels derstanding of the South’s defeat. The region had “actively offended the Almighty” who “afflict(s) us by Mindy Belz most deeply” (198). Whatever Lee absorbed from services, reciting the prayer book and reflecting on Originally published electronically in Ordained Servant God’s ways, his faith sustained hope and persever- March 20181 ance throughout his pilgrimage. For those readers who are incapable of forgiv- by Bryan D. Estelle ing the South, Cox’s biography will provide another occasion for offense. Those readers may simply They Say We Are Infidels: On the Run from ISIS write off Lee’s Christian beliefs as mere justifica- with Persecuted Christians in the Middle East, by tion for his views on race and politics. Those who Mindy Belz. Carol Stream, IL: Tyndale House, still harbor some attraction for the “Lost Cause” 2016, xix + 321 pages, $15.99, paper. will likely receive Cox’s book as a vindication at least of Lee’s admirable character. For everyone y father-in-law, Russell Lowell, MD, at the else, Cox’s book provides a welcome study of Lee’s Mrequest of the American Medical Associa- piety in the context of Virginia Episcopalianism. tion for physicians to fill a need in South Viet- This biography will not bring back the monuments nam, served as a civilian doctor there during the of Lee, but it does restore some of the luster so Vietnam War, since most of that country’s doctors recently denied to Americans who fought for the were conscripted into service in the military. I Confederacy. remember him recounting to me that he would never read an American newspaper relating foreign Darryl G. Hart teaches history at Hillsdale College wartime events again in quite the same way after in Hillsdale, Michigan, and serves as an elder in experiencing that war zone firsthand. Reading this Hillsdale Orthodox Presbyterian Church in Hills- book by journalist Mindy Belz has left me with a dale, Michigan. similar conviction about events in the Middle East during the last couple of decades. Don’t assume that what you read in our newspapers and magazines or watch on television accurately reflects events on the ground in the Middle East. This is a deeply personal narrative of a journalist who has been covering the situation of Chris- tians in the Middle East for years. The book is well-written English prose with a pleasing cadence. Although it is mostly about events in Iraq and Syria in the last twenty years, it’s not merely about recent events. At times Belz easily segues into history as old as civilization, or as recent as the decades fol- Servant Reading Servant lowing World War I; nevertheless, her story is well constructed to demonstrate historical events that

1 http://opc.org/os.html?article_id=681&issue_id=134. 81 82

Ordained Servant $ Volume 27 2018 taking ongreatrisks(e.g.,seepage291).AsBelz taking offered toothers(notjustfellow Christians),often dous courageandsacrificial charitythat Christians others) intheMiddleEast,italsorecountstremen unveils thevastsufferingofmanyChristians (and and beyondwereassassinated.Althoughherbook ing: many, manyChristiansbetween2005–2011 ever, theevidencethatBelzpresentsisoverwhelm government ortheAmericannewsmedia. How neat andtidynarrativemostoftentoldbytheUS becauseitdoesn’tfitintothe story isimportant the persecutedChristianminority inIraq.That supposed. Herprimaryinterestisthestoryabout East thatthepictureismuch morecomplexthan first-hand experienceandmanytripstotheMiddle conflict,Belzrelatesthrough Shia-Sunni sectarian the narrativeunfolding inIraqasprimarilya cans’ protractedde-Baathificationpolicies either. according toBelz,wasnothelpedbytheAmeri the formerpower oftheBaathparty. Thesituation, ties andhardshipsofwhatreplacedSaddam ultimate demise, shealsoshowcases thecomplexi Hussein. However, despitehisdefeat,capture,and demonstrates justhow hardlifewasunderSaddam publishers wouldhavedonewelltoinclude.Belz orforeign terms,something the sary ofimportant account(303–7).Thereisnoglos ed, detailed the readerfromgettinglostinthiswell-document events inIraqandSyriafrom1920–2015willkeep part oftheworld.Additionally, atimelineofkey those ofusunfamiliar withthegeographyofthis book isfoundonpagexiandproveshelpfulfor aboutinthe cities talked plotting alltheimportant had profoundinfluenceoncurrentevents.Amap like Belz,who yearspreviouslyhadtoleave the the storyistold throughtheeyesofInsaf,a mother years ofreportinginIraqand Syria.For example, of realpeople,friendswhom Belzmadethrough the storiesarefrequently toldfrom theperspective tion, andexile.Itisparticularly engagingbecause many refugees,especially inNorthernIraq. cash—to helprelievethesufferingandthirstofso too begantoshow charity—evenintheformof they shared herstorieswithChristiansinthestates, While themainstreammedia hasportrayed This bookrecountsextreme suffering, persecu ------cities ofrefugeandKurdistanwilljerktearsfrom is heartrending. Thevividdescriptionsofflightto way east,south,andnorthfromNineveh”(247) descriptions ofthe“crawl ofhumanity makingits hadtofleeforsafety.2014, theinhabitants The clothes ontheir backs. for safety, oftenwithoutshoesandwithonlythe million fromIraqin2014alone)whohadtoflee the perspectiveofmanydisplaced refugees(overa those leftbehind.Thestoryisalsorecountedfrom in ordertodelivermuch-needed aidandmoneyto back hometoherChristianfriendsandrelatives country ofIraqandyetmademanysacrificial trips Escondido, California. Testament atWestminster SeminaryCalifornia in Presbyterian Church andservesasprofessorofOld Bryan Estelle region oftheworld. more intelligentlyforpersecutedChristiansinthat for allChristianswhowanttolearnhow topray the complexsituationinMiddleEastand book foranyonewhowantstoknow moreabout in thelastfifteenyears.Ihighlyrecommendthis Syria havefacedthroughouthistoryandespecially realities thatourbrothersandsistersinIraq inform opinions aboutthepoliticalandreligious your sourceofnewsis,thisbookwillintelligently the situationinMiddleEast.Nomatterwhat under-informed orjustplainmisinformed about ing thisbookisthatAmericanshaveoftenbeen torment andtheir oppressors(269–74). cases committed suicide inordertoescapetheir trade ofyounggirlsandwomen,whoinsome your eyes,aswillISIS'swell-documentedslave When ISISbeganitsinvasionofQaraqoshin One ofthegreatestrealizationsread

is aministerintheOrthodox - tury, was a space where Jews (mostly Sephardic), The Myth of the Christians, and Muslims lived in mutual tolerance and peaceful multiculturalism under Islamic rule. Andalusian Paradise How does he accomplish this? By appealing to the extant sources, primary and secondary, especially by Darío Fernández-Morera everyday life letters and legal transcripts. Quoting Edward Gibbon (95), “the laws of a nation form the most instructive portion of its history.” There- Originally published electronically in Ordained Servant March 20181 fore, Fernández-Morera avoids the biased narrative about a tolerant Andalusian Paradise that has snow- by Bryan D. Estelle balled in modern times. In short, he proves, based on the extant evidence, that Muslims, Christians, The Myth of the Andalusian Paradise: Muslims, and Jews had a precarious coexistence in Medieval Christians, and Jews under Islamic Rule in Medi- Spain, not a tolerant one as is often alleged. The eval Spain, by Darío Fernández-Morera. Wilming- author is obviously passionate about his subject ton, DE: ISI Books, 2016, 358 pages, $29.95. since he thinks that few “periods in history have been more misrepresented than that of Islamic n Germany, you must write two dissertations Spain” (239). I(not just one) before you are considered for an This is a hard-hitting book with lots of cita- academic chair as a professor. I can remember the tions, including over ninety-five pages of endnotes “research realization” that I came to when my own supporting the author’s claims and an eleven- professor, Michael O’Connor, put me in touch page select bibliography. Nevertheless, you don’t with Walther Sallaberger, a professor of Akkadian have to be a specialist in order to understand this in Munich, Germany. He had written his second book; nor do you need to know any history about dissertation on an analysis of Old Babylonian the Muslim conquest or Medieval Spain. Almost Akkadian everyday life letters with some special every single time Fernández-Morera introduces a attention to how this Semitic culture construed po- technical term (which is frequent), he immediately liteness strategies in its everyday communication.2 I translates and explains it (e.g., jihad, jizya, dhimmi, realized the simple but profound truth at that point sharia law). in my academic career that if one could engage Rather than tolerant, the Muslim rulers were the extant resources at an “everyday life level” rapacious: there was rampant looting, wholesale (especially through everyday letters, which is not ignorance among the conquerors (they really an easy task), then one may obtain a true picture of learned the treasures of Greece and Rome from the ancient world despite the fact that a researcher Christian scholars), constant religious coercion, may be separated by hundreds or even thousands numerous beheadings, suppressive measures of years of history. Such is the case in Fernández- against women, and the list continues. Morera’s book. The Jews had suffered tremendously under the Fernández-Morera’s primary goal is to debunk Catholic Visigoths before the Muslim invasion. the myth that has arisen in the modern world that So, it is not surprising in some respects that the the Muslim world in Medieval Spain, which began Jews supported the Muslims, and such an attitude with the Muslim invasion in the early eighth cen- is visible in the sources. Even so, the sources also Servant Reading Servant demonstrate that many pogroms and expulsions resulted in instability of Jewish life under Muslim 1 http://opc.org/os.html?article_id=682&issue_id=134. rule, again, a notion that runs contrary to so much 2 Walther Sallaberger, “Wenn Du mein Bruder bist, . . .” Interak- popularization of the myth of tolerance. However, tion und Textgestaltung in altbabylonischen Alltagsbriefen, Cunei- form Monographs 16 (Groningen: Styx, 1999). the direction of intolerance was not unilateral. 83 84

Ordained Servant $ Volume 27 2018 to overturnafalseparadigm. straw manbuthasbecomeconvincedoftheneed Morera’s bookshowing thathehasnotjustsetupa and articlesarepepperedthroughoutFernández- educational institutions.Quotesfromtheir books elitist academics fromhierarchicallyorganized ary), seemstobedriven(ironically) bymostly which ignoresthesources(primaryandsecond pervaded alllevelsofsociety. Astheauthor notes: religious law disappeared andIslamic clerics” (85–86).Distinctionsbetweencivic and or moreprecisely, ahierocracy—a“government of and thesacredcarriedday. Itwasatheocracy, distinctions wereerasedandaunity ofthe religious gious andsecular),inIslamic-ruled Spainallsuch this relationship(e.g.,sacredandprofane,reli institutions withaspecial setoftermstodesignate existedasdifferentlogians thatchurchandstate had alwaysbeenanotionamongjuristsandtheo culture. WhereasinWestern Christianity, there Spain wastherelationshipbetweenreligionand everyday interactionwithnon-Jewsverydifficult. of thegreatJewishphilosopherMaimonides made “golden age”ofJewishculture,andthelegalviews Sephardic Jewswereverystrictduringthisalleged Muslim rule. periodofhistory under avery important stand Fernández-Morera’s book willhelponeunder expressions, isspreading throughout theglobe, Paradise. InanagewhenIslam, initsmultifaceted to reevaluatethepopularmyth ofanAndalusian research. Thisreviewerisconvincedoftheneed cited, itisamodelofthoroughandexhaustive overload becauseofthesheerquantity ofevidence Although itseemsasifthereisaninformation The bookisrecommendedformanyreasons. This mindset, soclearlyexposedinthisbook, Muhammad: gers andthroughTheMessenger,theProphet Allah hasgiventomenthroughhismessen view oftheworld,apathrightconductthat Islamic legalsystembutareligiouslyinspired Sharia The seismic probleminIslamic Medieval .strictlyspeakingmeansnotthe

sharia was divine law. (86) sharia law - - - - - Escondido, California. Testament atWestminster SeminaryCaliforniain Presbyterian Church andservesasprofessorofOld Bryan Estelle 1 http://opc.org/os.html?article_id=683&issue_id=134. Edwards Center(JEC)ofYale University website was announcedonthewebsite oftheJonathan sourced production.Afewyears backtheproject first ofitskind—anEdwards scholarlycommunity- with readers.This interesting backstorythatIwillbehappytoshare sons. Itisahandsomelydesignedvolumewithan aficionados aswellinterestedintelligent layper T $60.00. den. GrandRapids:Eerdmans,2017,647pages, Harry S.Stout.Foreword byGeorgeM.Mars The Jonathan Edwards Encyclopedia by Jeffrey C.Waddington March 2018 Originally publishedelectronicallyin edited byHarry S. Stout Encyclopedia The Jonathan Edwards anticipated bymanyEdwardsscholarsand he Jonathan Edwards Encyclopedia 1

is aministerintheOrthodox Encyclopedia Ordained Servant may be among the may beamongthe , edited by has been hasbeen -

- and a selection of relevant topics was posted. van Mastricht, Nicholas Malebranche, John Cal- Members of the Edwards republic of letters were vin, and Francis Turretin. Edwards’s relation to Pu- then encouraged to contact the JEC if they were ritanism is discussed as are individuals who could interested in authoring entrees for the volume. be said to be influenced by or have interacted with The articles were vetted by the accomplished the ideas of Edwards. Charles Finney arguably editorial staff connected with the JEC and the Yale stands in the latter category. Finney’s connection University critical letterpress and online editions to Edwards is real, but complex, and he himself of the Works of Jonathan Edwards. In its published fell under the influence of the New England theol- form, there are over 400 entrees in the Encyclope- ogy movement rightly rejected by our Old School dia written by over 175 contributors. Perusing the ancestors. I question whether Edwards would names and institutions reflected in the list of con- have recognized his so-called disciples among the tributors one will find names familiar to students proponents of the New Divinity. There are also of Edwards like Oliver Crisp, Sang Hyun Lee, and entrees on historical events like Queen Anne’s War Kyle Strobel, as well as lesser known scholars. In and the Great Awakening, as well as movements fact, one of the impressive and encouraging facets like Quakerism, and religions such as Islam. of this volume is the evidence it offers of a thriv- As with any book written by fallen, even if ing Edwards scholarship. In the interests of full restored, human authors, this volume undoubtedly disclosure, I should note that I am one of the lesser possesses entrees that will be less than pleasing. known (not to say unknown) contributors to this Perhaps some of these will be the result of skewed tome and I am personal friends or an acquaintance perspective. Others will be problematic because with many others. No serious scholarship is a soli- they raise issues of complexity and concern in Ed- tary effort. Having said all this I should say, as the wards’s thought (his idealism/immaterialism comes editors do say, that this is not an exhaustive work. to mind). Some problems arise because theologi- As a dedicated student of Cornelius Van Til, as cal topics are handled by non-Reformed believing well as of Jonathan Edwards, I readily concede that Christian scholars or by liberal scholars or even by no human project can be exhaustive of any facet non-Christian scholars. This is not to say that none of God’s world. Only God himself has that kind of of these scholars can contribute to the learned breadth and depth of knowledge. Nevertheless, this discussion about Edwards. It is simply to recognize is as thorough a one-stop shopping experience of that not all scholars read Edwards for spiritual or Edwards research as one can find. spiritually uplifting intellectual edification. Many The topics in the Encyclopedia cover a broad scholars read Edwards with various self-conscious range of Edwardsean concerns. Of course, we have or unself-conscious axes to grind, such as Marxist the expected theological topics such as union with or feminist lenses, to give but two (sometimes com- Christ and justification, regeneration, and sancti- bined) examples. It is ironic that the theologian fication. Uniquely Edwardsean subjects include who stressed the distinction between speculative the sense of the heart, speculative and spiritual and spiritual understanding has been, and is cur- understanding/knowledge, and the nature of true rently, the subject of non-Christian scholarship. virtue. Philosophical entrees focus on such topics Having said all this, I highly recommend The as occasionalism and idealism and aspects of what Jonathan Edwards Encyclopedia. You are not likely now would be considered natural science. There to find a better single source volume that covers so are entrees on particular works of Edwards, as we many of the issues related to Edwards. I envision Servant Reading Servant might expect, such as “Original Sin,” “Freedom of this book providing the impetus for further Ed- the Will,” and the sermon “Sinners in the Hands wards research. That is a good thing. Even better of An Angry God.” would be that the Triune God of Edwards would There is a plethora of articles on thinkers who be introduced to readers who might not otherwise influenced Edwards, including John Locke, Peter come to learn of him.

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Ordained Servant $ Volume 27 2018 paper. Rapids: All ItsWorth, How toPreach andTeach theOldTestament for by StephenJ.Tracey April 2018 Originally publishedelectronicallyin by Worth Testament forAll Its Teach Old the How toPreach and Philadelphia. cal Seminary,andstatedclerkofthePresbytery of systematictheologyatWestminster Theologi in Lansdowne,Pennsylvania, adjunctprofessor Presbyterian Church, isstatedsupplyatKnox OPC Jeffrey C.Waddington 1 http://opc.org/os.html?article_id=688&issue_id=135. numerous helpfulandinsightful studies relating achieving this. teaching. Andthebookgets close—very close—to Testament forallitsworth inourpreachingand one in,expectingtolearnhow tomilk theOld T Christopher J.H.Wrighthas produced sets a high standard forthisbook.Itdrawssets ahighstandard he littlephrase“forallitsworth”inthetitle Christopher J. H.Wright Zondervan 1 byChristopherJ.H.Wright.Grand

, 2016, , aministerintheOrthodox 288 pages

Ordained Servant , $18.99, - with detailed discussionwith detailed onpreachingnarrative, we preachandteachfromtheOldTestament?” connect themwithChrist. understanding theflow ofScripturesandhow to Jesus. Hethengivesthreethoughtfulchapterson foundations ofourfaith,and3)ItwastheBible three reasons:1)ItisGod’s Word, 2)Itsetsoutthe and teachfromtheOldTestament?” Wrightgives one answersthequestion, “Whyshouldwepreach lists areveryuseful. sound instructionandpracticaladvice.Thecheck to theOldTestament. Thisbookispackedwith ster Theological Journal 2 c would havebeenhelpful. relationship betweendivine andhuman meaning the mouthofGod”(19).More discussion ofthe said andwrittendown wasasifithadcome from written byordinary humanbeings likeus,whatwas although they[theScriptures]werespokenand He saysthat“breathed-outbyGod.meansthat, the OldTestament andrelevant. isauthoritative divine authorialintent.Wrightdoesrecognize that man authorialintent,heseemsattimestoweaken is asurprisingomission. Byconcentrating onhu much ofthebookdealingwithhermeneutics,this divine andhumanmeaning inScripture.Withso a “forallitsworth”seriesformat. that theAmericanpublisherpushedbookinto Honey: Preaching fromtheOldTestament in 2015theUKundertitle, worth.” To befair,thebookwasfirstpublished of“forallits doesn’t reachtheexpectedstandard shortcuts throughthehermeneuticalwork. pressure ofpastoralcommitments sometimestake to preacherswhoknow thesethings,butamidst the toseminary students,andalsoasarefresher itable good homiletic pointers. Thisbookwouldbeprof well informedintheissuesofhermeneutics,with and These areallbeefychapters,fullofdetails law, prophets, Psalms,andwisdomliterature. f. Vern S.Poythress, “DivineMeaning ofScripture,” Section twoanswersthequestion, “How can The bookisdivided intotwosections.Section First, thebookdoesnotdiscuss theissueof There arefourareaswhereIthinkWright 48,no.2(Fall 1986):241–79. 2

Sweeter than . Itseems Westmin - - - - Second, and related to the first issue, is the implies the pre-time knowledge of the cross. question of preaching Christ from the Old Tes- Third, Wright’s work on understanding and tament. Wright devotes three chapters dealing preaching from Old Testament law is very helpful, explicitly with this subject: chapter 3, “Under- emphasizing that Old Testament law was given to standing Jesus Through the OT,” chapter 4, “Don’t people who had experienced grace. It would have Just Give Me Jesus,” and chapter 5, “Connecting been more helpful had he also outlined the way with Christ.” His emphasis is that Christ is the law comes to us as creatures. It is wonderfully true destination of the Old Testament, that “the Old that we do not earn our salvation by law keeping. Testament is essential to understand the identity But there is an obligation to keep the law simply and mission of Jesus” (39). Consequently, he says by virtue of our being humans made in the image the OT is not all about Christ, but it points to of God. him. What he is against is “a simplistic method Fourth, I was surprised to find that in the sec- of interpretation in which every verse in the Old tion on poetry Wright sticks to the old threefold Testament somehow has to be ‘about Jesus’” (54, division of parallelism. Fokkelman, reflecting other his italics). scholars, is scathing in his view of this threefold His warnings in this section are to be heeded. division: “Poems wilt when subjected to this sort of However, since the death of Jesus was according boorish and wooden treatment.”3 to the “definite plan and foreknowledge of God” Nevertheless, I highly commend this book. As (Acts 2:23), it is hard to escape the conclusion part of the discussion of preaching and teaching that every word God subsequently speaks in time from the Old Testament, it is readable, thoughtful, is founded on and shaped by this decree. Perhaps and helpful; I am just not sure he milks it “for all more, every word God subsequently speaks is in its worth.” the light of the Lord Jesus Christ. The cross of Christ was known in the mind of God before he Stephen J. Tracey is serving as the pastor of Lakev- created the world. Wright does not want to flatten iew Orthodox Presbyterian Church in Rockport, the incarnation, but I wonder if he ends up flat- Maine. tening the eternal decree, or the eternal Sonship of Jesus. It is not as though Jesus had no ministry prior to the incarnation. Both John and Paul reveal that creation itself is through Christ, to Christ, and for Christ (John 1:2, Col. 1:15–20). Of course, we must not fall into a simplistic method of interpretation, but we must also not overlook the place of the Eternal Son in his eternal glory. In other words, it is too simplistic to see Jesus as merely the destination. He is more than the end. He is also the beginning. He is alpha and omega (Rev. 22:13). My real frustration here is that Wright does not consider Christ and the decree in the context of the metanarrative. His metanarrative is too small. The whole of Scripture must be read in the con- Servant Reading Servant text of “the Lamb slain from the foundation of the world” (Rev. 13:8 nkjv, kjv). I recognize that there are different translations of this verse, but even if the phrase “before the foundation of the world” 3 J. P. Fokkelman, Reading Biblical Poetry: An Introductory applies to the writing in the Lamb’s book, it still Guide (Louisville, KY, Westminster John Knox, 2001), 27. 87 88

Ordained Servant $ Volume 27 2018 (1893–1983) asanundergraduateatWestminster mentored intheReformedfaithbyJohnOrr Philadelphia CollegeoftheBible,Gerstnerwas with aprofessorwhilevisitingthedispensational ism inthelatetwentiethcentury(18). tinuity” amongconservativeReformedevangelical seeing Gerstnerasakeyvoice for“theologicalcon (EPC) inBellevue,Nebraska,presentshiscasefor I + 263pages,$44.00,paper. Monograph Series.Eugene,OR:Pickwick,2017,x by JeffreyS.McDonald.PrincetonTheological and ReformedEvangelicalism inModernAmerica John andtheRenewal Gerstner ofPresbyterian by JohnR.Muether April 2018 Originally publishedelectronicallyin by Jeffrey S. McDonald America calism inModern Evangeli Reformed and ofPresbyterianRenewal John the and Gerstner 1 http://opc.org/os.html?article_id=689&issue_id=135. (1960–1980). and thenatPittsburghTheological Seminary burgh-Xenia TheologicalSeminary (1950–1960) and distinguished academic career,firstatPitts took onabriefpastoratebefore beginning along Presbyterian soil ofWestern Pennsylvania wherehe Divinity School(Ph.D.),hesettledinthe rich studies atWestminster Seminary andHarvard College inNewWilmington, Pennsylvania. After McDonald, Pastor ofAvery PresbyterianChurch n thislifeofJohnGerstner(1914–1996),Jeffrey Converted improbablythroughaconversation 1 Ordained Servant

- - , - - narrow (143),hewasdemonstratinghispersistent his viewscameacrosstoreadersaswoodenand an impressionpartiallyowing tosevereasthma.If often comeacrosstostrangersasstridentandgruff, alternatively gregariousandbrusque. Hewould McDonald portrays:hedescribesGerstneras the classicalapproachofWarfield. asanabandonment of and respectfulantagonist, Van Til, withwhomGerstnerengagedasacolorful approach ofWestminster Seminary’s Cornelius Warfield. Gerstnerregardedthepresuppositional Princeton Seminary, especially intheworkofB. language, enough to retract the charge of apostasy language, enough toretractthechargeofapostasy man embraced moreChristologicallyorthodox But Gerstnerwaslaterencouraged whenKase ing themainlinePresbyterian church“apostate.” of Christ),pushedGerstner to thepoint ofdeclar 1980, eventhoughhewould notaffirmthedeity was received asaminister inthedenomination in tion ofwomen)andMansfieldKaseman(who because hewouldnotparticipate inthe ordina ter Kenyon(whocouldnotgetordainedin1974, ing withthechurch”(100). friends, hereportedthat“Iseemtofavorcontinu on itsbasicstructure”(100).To thesurpriseof alien,orthodoxelementssuperimposed mistakably “someun of C-67persuadedhimthatitcontained minute cosmeticchangestosomeofthelanguage adoption oftheConfession1967.However, last quiet atfacultymeetings”(100). Gerstner tothepoint wherehebecame“pretty Seminary. Thismoreliberalenvironment isolated Western Seminary toformPittsburghTheological 1960 consolidationofPitt-Xenia Seminary with tional seminaries inthesamecity, whichledtothe merger createdtheredundancyoftwodenomina (UPCNA) union withthePCUSAin1956.That the United PresbyterianChurchofNorthAmerica on thelosingsideofallthem.Theseinclude jor battlesinAmericanPresbyterianism, fighting loyalty totheReformedfaith. Idiosyncrasies aboundinthecharacterthat Gerstner championedthecauseofOld ThetheologicalcontroversiesinvolvingWal Next, heledtheoppositiontochurch’s This puthiminthethickofmanyma ------and to urge fellow conservatives to remain in the loved Edwards, and each exercised significant in- denomination. fluence on mainline evangelical students. Though Even while he was marginalized at Pittsburgh Lovelace’s Dynamics of Spiritual Life (1979) re- Seminary and the mainline church, Gerstner mains in print, he too is a largely forgotten figure. secured alternative platforms to gain an audience. Perhaps the lesson here is that maintaining an He served a long tenure as a founding contributing evangelical voice in the mainline, as plausible as editor for Christianity Today and in the 1970s as that may have been a half-century ago, appears in an adjunct professor at Trinity Evangelical Divin- retrospect to have been a misguided strategy. ity School. Arguably, Gerstner’s highest visibility Only when he reached his seventies, “worn among Reformed evangelicals came through a out from the ecclesiastical skirmishes he had former student who eschewed the academic life, to waged” (174), did Gerstner conclude that the his teacher’s regret. In 1972, R. C. Sproul appoint- PCUSA was “not the true church,” prompting his ed him Professor at Large at Ligonier Valley Study transfer to the Presbyterian Church in America six Center in Pennsylvania (later Ligonier Ministries years before his death. McDonald asserts (though in Orlando). Ligonier’s use of innovative media does not explain) that Gerstner’s ecclesiology went greatly expanded Gerstner’s voice. through a “process of maturation” (198). But the For these reasons, McDonald claims that Ger- life of John Gerstner might better suggest that he stner belongs on a short list of the major shapers of himself did not fully escape the “perils” of “evan- the intellectual life of American evangelicalism. gelical accommodation” that he saw in others He laments—rightly it seems—that since his death (108). His institutional loyalty did not always serve Gerstner has been “astonishingly overlooked” (11), the cause of “theological continuity.” as he “barely appears in the secondary literature on the history of American evangelicalism” (14). John R. Muether serves as a ruling elder at Ref- At the same time, McDonald is candid in his ormation Orthodox Presbyterian Church, Oviedo, assessment of Gerstner’s scholarship. He published Florida, library director at Reformed Theological voluminously for many outlets, and several of his Seminary in Orlando, Florida, and historian of the books met with favorable reviews and impressive Orthodox Presbyterian Church. sales. But it was a bitter disappointment when his twenty-four-year project of editing Jonathan Edwards’s sermons for Yale University Press ended with Yale terminating his appointment, the editors frustrated over his failure to deliver material that met their expectations. Much of his research would be published in his three-volume magnum opus, The Rational Biblical Theology of Jonathan Edwards, which McDonald acknowledges was at times incoherent and disorganized. McDonald compares Gerstner to W. Stan- ford Reid, the Canadian church historian whom Gerstner met during his Westminster Seminary student days. But Gerstner’s career more closely re- Servant Reading Servant sembles that of Richard Lovelace, retired professor of church history at Gordon-Conwell Seminary. Both Gerstner and Lovelace were WTS graduates but not true Machenites, as they set out to serve mainline instead of sideline Presbyterianism. Both

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Ordained Servant $ Volume 27 2018 with thatoftheWestminster LargerCatechism) has opinedthatamasteryofitscontents(along logical work.Morethanonesenior churchman theological studentsintheir historicaland theo thirty-plus years,thisworkhashelpedcountless significance overthelastfewdecades.In thelast does onereviewsuchawork?Perhaps bynotingits their reading inthehistoryofchurch. How Scholastics,reflectinghisand by theProtestant toGreekandLatintermsused least asitpertains Terms his everything.” RichardA.Muller’s newedition of I paper. Baker Academic, 2017,xxi+408pages,$37.00, ology Drawn PrincipallyfromProtestantScholastic The Dictionary ofLatinandGreekTheological Terms: by AlanD.Strange May 2018 Originally publishedelectronicallyin edited byRichard Muller A. Terms GreekTheological and ofLatin Dictionary 1 http://opc.org/os.html?article_id=692&issue_id=136. that thefirstedition “charted my own introduc for asecondedition, onemight ask?Mulleradmits in paperbackthistime.What isthejustification ninety pages more,though,alas,itisonlyprinted second, long-awaited edition comesin atalmost nal workin1985,coming inat340 pages.This Reformed theology. would renderanyoneafirst-rate disciple/teacher of deadpanned, “Ithoughtitwasapoemabout was reading thedictionary,” StephenWright Dictionary ofLatinandGreekTheological Muller publishedthefirstedition ofthissemi , 2ed.,byRichardA.Muller. GrandRapids: isaworkabouteverythingtheological,at 1 Ordained Servant - - - - Duke University, historicaltheologyfora taught (viii), andbycorrectingerrors. editing, refining, andexpanding otherdefinitions” “adding overonehundredtermsandphrases;by incorporate thelearning oftheintervening yearsby second edition hasaffordedMulleropportunity to richer thanIhadoriginallyimagined”(viii).This and sometimeshighlytechnical theologywasfar of thishighlyvariegated,philosophicallyattuned, of such,Mullerhasdiscovered thatthe“language scholastic thought”(viii).Inhiscontinuing study intricacies, totheincredible clarityofProtestant tion bothtotheintricacies and,underneaththose medieval scholastics, someofthelatterteaching tury) differed respectsfrom the in some important Scholasticsoftheseventeenth cen the Protestant medieval scholasticsthatpreceded them. not onlybyCalvinandJohn Owen,butalsobythe reflected inthisvolume,as he definestermsused differences. Muller’s contributioninthatregardis developmental nant, albeit withunderstandable came toviewCalvinandtheCalvinists asconso of theparadigm shiftofthe1970sand1980sthat centuries. Mullerwasperhapsthechiefarchitect followed in the latersixteenthandseventeenth as opposedtohissuccessors,theCalvinists that Barth andhisfollowers) hadviewedJohnCalvin Scholastics,manyscholars(chiefly,Protestant Karl such adictionary. qualified thananyoneelsetowrite,andnow revise, extensively inthesesourcesandisperhapsmore ond edition byBaker,2003).Mullerhasworked Reformed Dogmatics expressed inhisfour-volume Scholasticism, especiallyexpert onProtestant become apremier churchhistorian,arecognized ReformationResearch for Digital Emeritus and issenior fellow ofthe P. J.Zondervan Theological Seminary in1992andiscurrently first publishedhis was, infact,anassociate professortherewhenhe dozen yearsatFullerTheologicalSeminary. He Richard Muller,afterreceiving thePh.D.at To besure,CalvinandtheCalvinists (even Before theseminal workofMuller inthe Professor ofHistoricalTheology Dictionary (alsopublishedinasec . HecametoCalvin Post-Reformation . Dr. Mullerhas Junius Institute - - - things like congruent merit (235–36; the Fran- ciscans especially) or facere quod in se est (118; Enlisting Faith “to do what is in oneself,” as Gabriel Biel taught, and Martin Luther rejected). The Reformation, by Ronit Y. Stahl in other words, rejected the semi-Pelagianism that had developed in the Roman Catholic Church, Originally published electronically in Ordained Servant but ultimately, in the seventeenth century, did May 20181 not reject the scholastic method altogether, ably employed by a number of Reformed theologians, by Darryl G. Hart perhaps most notably, Francis Turretin. So from accommodatio (4; the ways in which Enlisting Faith: How the Military Chaplaincy a transcendent God condescends to “human ways Shaped Religion and State in Modern America, of knowing in order to reveal himself”) to com- by Ronit Y. Stahl. Cambridge: Harvard University municatio idiomatum (69–71; in Christology, the Press, 2017, 384 pages, $39.95. way in which “the properties . . . of each nature are communicated to or interchanged in the unity onservative Christians in the United States of the person”) to lex naturalis (197–98; “natural Coften lament the indifference of federal law”) to voluntas Dei (399–402; “the will of God,” and state governments to religion. Whether the with many important scholastic modifiers), Muller complaint takes the form of objecting to secular- treats the researcher to a feast of (mostly) Latin and ization or the loss more generally of shared moral Greek theological terms. Many have been awaiting standards based on Christian convictions, Protes- this expanded dictionary, and we are happy now tants and Roman Catholics alike since the 1960s to have it. This book is prominent on the shelf on have faulted American government officials and which I keep my most frequently used reference institutions for excluding religion from public books, and I highly recommend it to all theologi- life. Rarely do these criticisms mention the US cal students. military’s chaplaincy program as one way that American government actually recognizes and Alan D. Strange is a minister in the Orthodox Pres- encourages religion. One reason for overlook- byterian Church and serves as professor of church ing the work of chaplains in all branches of the history and theological librarian at Mid-America military may be that such religious service only Reformed Seminary in Dyer, Indiana, and is associ- compounds the problems that arise from religious ate pastor of New Covenant Community Church freedom and the diversity it encourages. (OPC) in Joliet, Illinois. Even when the government recognizes the importance of religion for those serving in the armed forces, the state winds up encouraging the sort of diversity and tolerance to which many conservative Christians object. Indeed, if anyone ever wanted to contemplate what an established religion might look like in the United States, and how government agencies might try to regulate the nation’s religious diversity, the military’s Servant Reading Servant chaplaincy program should be the first item to consider. Here the government establishes criteria for which faiths to include, what kind of training

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Ordained Servant $ Volume 27 2018 foreign policy aims. When brutalities fromthat foreign policyaims.Whenbrutalities laincy begintoquestion thenation’s and military (144). OnlywiththeVietnamWar did thechap tradition’s “morallaw andindividual dignity” unbelief orideology, spurnedtheJudeo-Christian regimesthat,becauseoftheir ness oftotalitarian strength” andimplicitly demonstratedtheweak our democraticfaithaverylargemeasureofits chaplains“give other reportclaimedthatmilitary even morepronounced,forexample,whenan nationalistic dimension ofthechaplaincybecame versial doctrines”(23).DuringWorld War II,the everyone, withoutdiscussing dogmaticorcontro such sermonsaswouldbespirituallyhelpfulto had ordainedthem,achaplain“shouldpreach might beconstrainedbythecommunions that one manual instructedchaplainsthat,thoughthey brotherhood. DuringWorld War I,forinstance, efforts asextensionsofagenericfaithandglobal twentieth-centurywar supported theUnited States’ glad tominister amongthesoldiers andgenerally part, theclergywhofunctionedaschaplainswere serve thespiritualneedsofsoldiers. For themost religion fornationalaimswhilealsostrivingto officialsthe waysthatUSmilitary triedtoharness Stahl’s religion fornationalends. usually become,apragmaticarrangementtouse discernment. Itis,whatreligiousestablishments of ministry hardlyshows theologicalorspiritual lishment ofreligion.Yet, themilitary’s supervision matter whattheFirstAmendmentsays,anestab work theyshouldperform.Thechaplaincyis,no chaplains must have,andwhatsortofspiritual faith” character oftheAmericanpeople.During Catholic priests andJewishrabbistohonor the“tri- includedRoman chaplaincy evenasthemilitary mainline churchesdominated the the Protestant DuringWorldsity oftheUnited States. War I, shows, reflectedthe religious also, asStahl diver public’s understanding of thenation’s wars,they and tocriticize America’s civil religion(212). that “JesusChristknows nonationalboundaries” war surfaced,chaplainsfounditeasiertorecognize This istheimplicit argumentofRonit Y. If military chaplainsechoedtheAmerican If military Enlisting Faith , afascinating accountof ------who died duringWorld War officials II.Military her narrativewiththecaseofaLeonardShapiro opens a challengeandnotalwayssuccessful.Stahl religious backgroundsofsoldiers andofficerswas from asmanyreligionspossible. diers aspossible,whichmeantrecognizing clergy chaplaincy. Theintentwastoserveasmanysol and evenatheists tooccupypositionsamongthe Muslims, Buddhists,Hindus,Jehovah’s Witnesses, War approvedpolicies whenthemilitary toallow spurt ofinclusivenesscameduringtheVietnam a deliberatewayAfrican-Americanclergy. Another World War toincludein II,thechaplaincystarted Darryl G.Hart sponsorshipandoversight. the state’s about theinherentdangersto faiththatcomewith tional life.Thatstoryhasmany lessonstoconsider hegemonyinna agent inthedeclineofProtestant diversity andwasanunwitting oftheUnited States chaplaincy alsogavelegitimacytothereligious a religiousandpolitical“project.” Intheend, institutions. Sheacknowledges thatthiswasboth directly withandcultivatedtheservicesofreligious sions wheretheAmericangovernmentinteracted chaplainsasoneofthoserareocca ine military the chaplaincy. Herprimarypurposeistoexam tary’s favor—thatmight givereasonsfor abolishing orgiveupreligiousintegritytogainthemili state that chaplainsviolatetheseparationofchurchand National Cemetery. andcrescentonhisgraveatArlington with thestar Freedom andreceived aMuslimburial,complete Humayun Khanwhodied inOperationIraqi closesheraccountwiththecaseofCaptain Stahl caught uptothediversity ofAmericanfaithsand son hadreceived lastrites.Eventually, themilitary Leonard’s motherwasshockedtolearnthather But inpoint offact,ShapirowasJewish,and emonies calledforaRomanCatholicobservance. chaplain responsibleforoverseeing theburialcer nameandsothe sounded likeanItalian-American priate servicesandacrossonhisgrave.Shapiro had himburiedasaRomanCatholicwithappro That efforttoadaptthechaplaincy Stahl resiststhepredictablejudgments—either Stahl teaches historyatHillsdale College

------in Hillsdale, Michigan, and serves as an elder in angle” on the grace of God in the gospel! Hillsdale Orthodox Presbyterian Church in Hills- The Whole Christ employs the historical dale, Michigan. backdrop of the Marrow Controversy in eighteenth century Scotland to challenge twenty-first century Reformed Christians to consider, “Who is the God whom we come to know in Jesus Christ (John 17:3)? What is he really like, truly like—deep down, through and through?” (19). As Ferguson emphasizes, one’s often unstated thoughts and emotions about these matters can distort how a Reformed pastor conveys both the content and the tone of the gospel in his preaching. The book, published in 2016, was born of a series of conference addresses in 1980 where Fer- guson—then based in Scotland—was requested to draw “Pastoral Lessons from the Marrow Contro- The Whole Christ versy.” While initially bemused that anyone in the United States would be the slightest bit interested in the controversy, he prepared the series to by Sinclair Ferguson consider how legalism, antinomianism and gospel assurance interact with gospel ministry. In the tran- Originally published electronically in Ordained Servant script of the original addresses Ferguson exhorted: June-July 20181 My brethren it is vital—as many of us may by Mark Paterson have discovered in our ministries—that we turn over these matters in our minds because The Whole Christ: Why the Marrow Controversy this is not a curiosity from some recondite Still Matters—Legalism, Antinomianism, and source of Scottish Presbyterianism. It is as Gospel Assurance, by Sinclair Ferguson. Wheaton: you may well know a perennial danger in the Crossway, 2016, 256 pages, $24.99. reformed churches. It is a danger that arises nowhere more than where there is a discov- hile it may sound like a cliché, this book is ery over a period of years of what we call the Wone that every Reformed and confessional doctrine of grace. And at the end of the day pastor and elder should read, and then re-read at we may well find that these very issues of the least biannually! Marrow Controversy are among the most vital Why? Simply because Sinclair Ferguson has pastoral issues at the deepest possible level that masterfully identified an area where we, as confes- we will ever face.2 sional Calvinists, can slip imperceptibly into a And, in a manner that still reverberates power- grievous deformation of God’s infinitely gracious fully in 2018, Ferguson went on to say: character, and his equally gracious gospel. It is possible, too, that Ferguson’s thesis helps diagnose the You see, what had happened among these often lackluster growth of our churches, which, of men in the early decades of the 18th century Reading Servant all expressions of the body of Christ, should have the most glorious, attractive, and winsome “camera 2 Sinclair B. Ferguson, “The Marrow Controversy #01: Historical Details,” sermon preached at Greenville Presbyterian Theological Seminary, February 4, 2004, https://www.sermonau- 1 http://opc.org/os.html?article_id=697&issue_id=137. dio.com/sermoninfo.asp?SID=220484920. 93 94

Ordained Servant $ Volume 27 2018 to obeythelaw ofGod”(12).However, with works,” or,“Onceyouaresaved,don’thave versy weresaying,“You cansaveyourselfthrough dards. “How then,” heasks intheWestminsterChrist alonecontained stan ofjustificationbyfaithalonethrough statement involved hadsubscribedtotheprecisely worded tion inReformedpreachingandministry. Allthose extraordinarily nuanced—but profound—devia serves thatthe“Marrow Men”werecombattingan 3 Ibid. same wombofdisbelief intheloveand goodness both legalismandantinomianism arebornofthe identical twins”thanpolaropposites. Henotesthat distortions ofthetruthaboutGod andmore“non- opposites. Rather,heshows thattheyare perennial more thanjustdoctrinalpositionsorevensimple that bothlegalismandantinomianism aremuch great contemporaryapplication,Ferguson shows None ofthepartiesinMarrow Contro Christian life.(12) of therolelaw andofobedience inthe does notfinallysolvethisongoing problem theological precision iscrucial, evidentlyit to asplitinthedenomination? Whilesuch a faultlineinthechurchandeventuallylead mianism andlegalismarisethatwouldexpose could chargesandcounter-chargesofantino In theForeword, Tim Kellerhelpfullyob truths wereconcerned. hearts ofnaturalmen,atleastasfarthese They wereCalvinists withtheminds and of Calvinism whohadneverbeenmastered. gospel intheir hearts..Theyweremasters ally beenmasteredbythegraceofGodin works andhadmasteredit,theyneverre were familiar withthepatternbywhichgrace wards andupsidedown. Andyetwhilethey their ConfessionofFaith forwardsandback with whichtheywerenotfamiliar. Theyknew in theordosalutis(the‘orderofsalvation’) which thegraceworks.Therewasn'tacomma was this.Theyhadmasteredthepatternby 3 ------first centuryReformedandconfessionalpreachers row Controversyhaveapplicationforthetwenty- observes: assured inourorthodoxy, Kellerfrighteningly of God. a spirit, the content and tone of our preaching can can a spirit,thecontent andtoneofourpreaching nature ofthegospel itself.Whengrippedby such tesque deformationofthecharacterGodand offer ChristtheSaviourtoneedy sinners? our culture’s lawlessness before we freelyandfully of requiring degreesofoutward sanctificationfrom beforefindingtance Christ,maywenotbeguilty too theologicallyastutetoplacefullblown repen are seriousaboutfinding Christ?Whilewemaybe al framesorbasicvocabularytodemonstratethey learning ourculturalformsorconceptu least start to subtlybeginexpectingtheunchurchedat hold the“ of conditionality. Thinkforamoment:uswho the gospelthataccommodatesincreasingdegrees undetectedintoadistortion ofGodand tastasize commitments tothedoctrinesofgrace,canme in abrokenEdenand,despitethemostrobust to trustselffartoomuch. love andgoodnessofGodapowerful tendency most sanctifiedheartharborsbothunbeliefinthe own hearts(tomangleLuther’s quip). Eventhe we allhave“aPope” ofself-righteousnessinour those whocaredeeplyaboutsuchthings.Second, considered ajoke.Thiscanbegrievoustrialfor his Law; eventhemostbasichumancourtesiesare for history, order,authorityorevenforGodand unusually lawless culture—onethathasnorespect two willsuffice.First,weinthe West liveinan and churches?Manyreflectionsarepossiblebut So, whyspecifically dothelessonsofMar of reading Scripture.(12) tudes ofheart,practices,character,andways present inaministry. Eachisawebofatti legalism andantinomianism canbestrongly galistic orantinomian doctrine.Nonetheless, Neither sidesubscribedtoovert,explicit le For usasReformedChristians,whoareoften Where thisistrue,itadiabolical andgro This prideandunbeliefhavetheir rootsback solas ” dear(andwedo!),isitnotpossible ------quickly become more like that of a graceless Jonah than a winsome Isaiah offering fellow sinners to Anthony Tuckney “buy wine and milk without money and without price” (55:1)! As Ferguson noted in his address: by Joungchun Cho we can find ourselves sitting under our “tree with a heart that is shut up against sinners in need of Originally published electronically in Ordained Servant 4 grace.” With a thousand regrets, does this not June-July 20181 describe at least some—if not many—of our Re- formed and confessional churches in the West? by Ryan M. McGraw According to Calvin, not only are our hearts idol factories but they have “so many crannies Anthony Tuckney (1599–1670): Theologian of the where vanity hides, so many holes where falsehood Westminster Assembly, by Joungchun Cho. Studies lurks, is so decked out with deceiving hypocrisy, on the Westminster Assembly. Grand Rapids: Ref- that it often dupes itself” (227). This is as true of ormation Heritage, 2017, 164 pages, $40.00. the Reformed as it is of any other breed of Chris- tians, or indeed any fallen son of Adam. he Westminster Confession of Faith and Ferguson’s The Whole Christ is a salient warn- TLarger and Shorter Catechisms continue to ing of perhaps a most natural form of subtle but be one of the most important sets of Reformed destructive idolatry for those who follow Calvin creeds and confessions to the present day. The and the Puritans, as worthy of emulation as they series of books in which this volume appears aims were. Speaking of Thomas Boston, one of the Mar- to help readers explore historical contexts, texts, row Men, let Ferguson have the final word: and key figures in the formulation of these standards. Doing so encourages readers to understand At the end of the day, what was at stake for better the theology behind these standards, which him in the Marrow Controversy was nothing has the potential to aid us in grappling with their less than the very character of God the Father. continued use in the church today. This study of . . . A misshapen understanding of the gospel Anthony Tuckney, who was an important figure in impacts the spirit of a minister and affects the the Westminster Assembly, draws our attention to style and atmosphere of his preaching and a significant theologian who is largely forgotten in of all his pastoral ministry. What the Marrow Reformed circles today. As such, this book contrib- Controversy actually unveiled was the possibil- utes to a broader understanding of the Westminster ity of acknowledging the truth of each discrete Standards that will appeal primarily to ministers, chapter of the Confession of Faith without scholars, and interested church members. those truths being animated by a grasp of the Cho treats Tuckney’s historical context and grace of God in the gospel. The metallic spirit role in the Westminster Assembly as well as key this inevitably produced would then in turn themes of his theology, such as the relation- run through one’s preaching and pastoral ship between reason and faith and especially ministry. (71) the importance and implications of union with Mark Paterson is a member of Christ Community Christ. He includes several interesting facts in Church in Brisbane, Australia. his analysis of Tuckney’s thought. For example, Tuckney defended the use of creeds and pressed Servant Reading Servant their utility in promoting the unity of the church, but he strongly opposed requiring ministers to subscribe to such creeds (58). It is difficult to see

4 Ibid. 1 http://opc.org/os.html?article_id=698&issue_id=137. 95 96

Ordained Servant $ Volume 27 2018 this orderingappearedtobeaminority position tion priortojustification(79).Inmyestimation, the lattercase,henotesthatTuckney placedadop justification intheorderofsalvation.Regarding explaining therelationshipbetweenadoption and and faith,hecomparesTuckney tonoonein in treatingtheinterrelationshipbetweenreason he comparesTuckney toFrancis Turretin alone scribe thecontextbroadlyenough.For example, Latin primarysources,theauthordoesnotde ney’s theology, drawing frombothEnglishand of seventeenth-centurytheology. inlightofthebroadertrajectories well-established theology, sincemostofhisconclusionsarealready Cho’s assessmentofthevariousloci ofReformed There isnothingearthshattering,however, in memberoftheWestminsterimportant Assembly. bution torecentscholarshipisthatitsinglesoutan of Reformedorthodoxy. Thebook’s primarycontri national, cross-confessional,andcatholiccontexts contours ofTuckney’s thoughtinlightoftheinter tion ofotherreaders,thebooktracesprimary While othertopicswilldoubtlessgrabtheatten theology throughouteverylocusof(82). tion tothedevelopmentofReformedTrinitarian Trinitarian meritsfurtherattentionaswellinrela Confession ofFaith “asawhole”isthoroughly meritfurtherexploration. certainly especially surrounding theWestminster Assembly, Seventeenth centuryviewsofcreedalsubscription, ofunity.subscribes tocouldserveasstandards it raisesthequestion astohow creedsthatnoone the congruitybetweenthesetwoassertions,since of theareas Reformed thoughtremainclear and scholarly discussion. However, Cho’s explanations glected member oftheWestminster Assemblyinto of Reformedorthodoxybeyond bringingane unclear how thisstudyexpandsour understanding legal righttoadoption(119–20). Additionally, itis side ofjustificationandthat justificationwasthe that Tuckney regardedadoptionasthepositive ney isalsohardtosquare withCho’s explanation Leigh inparticular. This observationaboutTuck among Reformedauthors,representedbyEdward While thisbookisafairassessmentofTuck Cho’s passingcommentthattheWestminster ------to effectualcallingandsavingfaith,allexceptthe win, affirmeda“virtualunion” withChristprior some Reformedauthors,suchasThomasGood Cho’s analysisrequires greaternuance. While to Christthroughfaithintheir effectualcalling. Westminster thatbelieversareunited Standards) since Tuckney clearly(inlinewiththe stated Tuckney onpage112contradicts thisassertion, (110). However, thathegivesfrom thecitation the firstbenefit flowing from unionwithChrist For example,hewritesthateffectualcallingis tion detractsfromtheaccuracyofCho’s analysis. helpful. Seminary inGreenville,South Carolina. atic theologyatGreenvillePresbyterian Theological Presbyterian Church servingasaprofessorofsystem Ryan M.McGraw Westminster Standards. better graspofthehistoricalbackground of thepuzzleforeveryonewhodesirestogaina piece new ground,itisnonethelessanimportant it lacksnuance atpoints anddoesnotcovermuch order ofsalvationinReformedthought.Though of divine revelation,thedoctrineofGod,and it toclarifytheir understandingsofthedoctrine book iseasytoreadandshort,readerscanuse helpful, yetitisabitincomplete.However, the questions. sources wouldaddgreaternuance totreatingsuch contextual studyofEnglishandLatinprimary Larger Catechismonpage135).Again,abroader tra Cho’s aboutthe statement from thebeliever’s actualunion withChrist(con not everybenefitofredemptionflowed directly salvation wasrootedinChrist’s personandwork, means thatwhileeverycomponentoftheorder actual justificationprecededeffectualcalling.This Antinomians andlaterhyperCalvinists denied that At somepoints, lackofbroadcontextualiza Cho’s studyofAnthonyTuckney isclearand

is aministerintheOrthodox

ordo salutis inthe - - - - thinkers were appropriated and used by Calvin Divine Will and Human and his successors on the topics in question. This thread is carefully followed through the book’s Choice nine chapters, which are helpfully divided into three broad headings: (1) Freedom and Neces- by Richard A. Muller sity in Reformed Thought: The Contemporary Debate; (2) Philosophical and Theological Back- grounds: Aristotle, Aquinas, and Duns Scotus; and Originally published electronically in Ordained Servant June-July 20181 (3) Early Modern Reformed Perspectives: Contin- gency, Necessity, and Freedom in the Real Order by David C. Noe of Being. The book’s epigram is a quotation from West- Divine Will and Human Choice: Freedom, Con- minster Confession of Faith 3.1, which Muller tingency, and Necessity in Early Modern Reformed apparently takes to be the touchstone (or at least Thought, by Richard A. Muller. Grand Rapids: endpoint) for mature Reformed reflection on the Baker Academic, 2017, 336 pages, $42.75. All titular concepts. This quotation establishes the su- quotations used by permission. perstructure of the book, as it seeks to explain the historical development of the relationship between here is perhaps no scholar today who enjoys the notion of real human freedom and the doc- Tas much well deserved auctoritas in historical trine that “God from all eternity did . . . freely, and theology as Richard Muller. Any one of his numer- unchangeably ordain whatsoever comes to pass” ous volumes by itself should earn him the gratitude (WCF 3.1). of the church and academy alike, and this is with- Before taking up the main thread of this argu- out taking into consideration the magisterial four- ment, however, Muller establishes the boundaries volume Post-Reformation Reformed Dogmatics.2 of his method on pages 12 and 13. The first is that, Chapter 6 of After Calvin,3 for example, should be unsurprisingly, he will take a historical approach. required reading for all students of theology. There This means he does “not begin with a priori as- one can see the compelling standard of “calling, sumptions concerning what must be true either character, piety, and learning” set by our Protestant philosophically or theologically about necessity, forebears which it would behoove ordained men in contingency, and free choice” (12). Like so much the OPC, and students of theology more generally, of Muller’s work, this dogged persistence to follow to emulate. the evidence wherever it may lead, combined with The volume under review is no exception nearly unparalleled dexterity and precision in han- in terms of quality, but it does stand out among dling source material, pays important dividends Muller’s other works for the difficulty and intricacy throughout the course of the work. of its argument. The main brief of the book is to Second, and worth quoting at length lest the show that the majority of contemporary interpret- reader be misled, is Muller’s caveat about what one ers of Aristotle, Aquinas, and Scotus have erred may expect when cresting the summit: fundamentally in their understanding of how these It is also important to register what the present essay does not discuss, namely, the issue of

grace and free choice in salvation. It does not Reading Servant 1 http://opc.org/os.html?article_id=699&issue_id=137. touch on the perennial debate over moner- 2 Post Reformation Reformed Dogmatics: The Rise and Develop- gism and synergism—and it ought to be clear ment of Reformed Orthodoxy, ca. 1520 to ca. 1725, 4 vols. (Grand Rapids: Baker, 2003). that what can be called soteriological deter- 3 After Calvin: Studies in the Development of a Theological minism does not presuppose either a physical Tradition (New York: Oxford University Press, 2003). 97 98

Ordained Servant $ Volume 27 2018 Amandus Polanus, andGisbertusVoetius. Girola Junius, Francis Turretin, Franciscus Gomarus, canvassed areCalvin,Peter Vermigli, Franciscus assessed somewhereinthe324pages.Especially exception ofTheodoreBeza)isnotatleastbriefly freedom, contingency, andnecessity(withtheodd it isoccasionallydue. Calvinism Perfect Will Theology whom Vos relies,andalsoJacobusMartinus Bac, Knuuttila, sity: StudiesinAristotle’s Theory ofModality include theworkofHintikka, Philosophy ofJohn DunsScotus The ImmutabilityofGod,” are Antonie Vos andhisarticle“AlwaysonTime: in thisbook,andchiefamongMuller’s opponents cord oncontentiousissueslikethisareabundant. Fervid andsimplisticreadings ofthehistoricalre that ithoversabovethefrayoftheologicalpolemic. done. But,infact,thisisthestrengthofwork, of thesurgicallyprecise historicalworkhehas the authorthinksaretheologicalimplications many, sincewemaywanttoknow precisely what Theology 8 and Spinoza Reformed Scholasticism asAgainst Suárez, Episcopius, Descartes, 7 Modalities inMedieval Philosophy(London:Routledge,1993). Theory ofModality 6 Edinburgh University Press,2006). 5 and MarcelSarot(Frankfurt: Lang, 1999). theAttributes ofGod Understanding 4 Oliver D.Crisp, Jacobus Martinus Bac, Jaakko Hintikka, Antonie Vos, Antonie Vos, “AlwaysonTime: TheImmutability ofGod,” in No significant Reformedthinkerwhowroteon ofscholarlypolemic But thereisnoshortage maydisappointThis self-imposedlimitation salvation. (13) an assumptionoffreechoice inmattersof pastrami sandwichforlunch)doesnotrequire matters (suchaschoosingtoeatornota assumption offreechoice ingeneralquotidian and effects,justasitoughttobeclearthatthe determinismor ametaphysical ofallactions (Minneapolis:Fortress, 2014). (Leiden: Brill,2010). . Modalities inMedieval Philosophy 8 Yet Mullerdoesnotsparepraisewhen The Philosophy ofJohn DunsScotus Deviant Calvinism: BroadeningReformed (Oxford: Clarendon,1973);SimoKnuuttila, Time andNecessity: StudiesinAristotle’s Perfect Will Theology: DivineAgencyin , 7 andOliverCrisp 4 aswellVos’s , ed.GijsbertvandenBrink Time andNeces . 5 Other targets Othertargets Deviant (Edinburgh: The , and , 6 - on - - retin, Mullerwrites: distracted. For example,inhisdiscussion ofTur not wellsuitedtothefaintofheartorthoseeasily of thebook’s complexity, torealizethatthisworkis are alsodiscussed. Jonathan Edwards,aswellseverallesserlights, William Perkins, JohnOwen,RichardBaxter,and mo Zanchi,ZachariusUrsinus, JohnDavenant, 9 cially struals. Inaddition, aswithother ofhisworks,espe have measurablyimprovedthe lucidity ofhiscon (204)where asecondsetofeyeswould instances his Latinsourcesaregenerally sound,thereare concluding. AlthoughMuller’s translationsof ment. readings toappreciate fullytheforceofargu to getthroughit),andsoitmayrequire multiple easy todigest (ittookmanypastrami sandwiches difficulty oftheconcepts,I did notfindthevolume Given therangeofargumentandinherent The UnaccommodatedCalvin: StudiesintheFormation ofa decree ensures the certain futurityoftheevent decree ensuresthecertain it remainsthecase,forTurretin, thatthe the eventoccurandnotoccur—but In thecompositesense,itisnotpossiblethat It maybehelpfulforthereadertohaveasense A fewniggling commentsareinorderbefore And thisexcerptisoneofthemilder examples. (251) cies residentinfinite orsecondarycausality. placeprimarilyintermsofthepoten taking placeornot the possibilityofeventtaking the createdorder. Turretin’s argumentplaces the foregroundlocationofcontingencyin ofthesentencethrustinto sense, thesyntax ation astherootofcontingencyindivided the “suppositionofdecree”fromconsider place.”possible nottohavetaken Byremoving divided sense&apartfromthedecree,was futurition oftheevent,nonethelessin supposition ofthedecreeGodconcerning not tooccurinthecompositesense&on eventuation: “what,therefore,isimpossible without removingthecontingentmatterofits The UnaccommodatedCalvin , 9 Mullerisnot ------well served by his editors, who allowed a number of small errors to vitiate an otherwise exemplary Doctrine in Develop- effort. Instances of omission, misspellings of Latin words, and anacolutha are much too frequent for a ment: Johannes work of this caliber and sophistication. Muller’s conclusion to this volume should be Piscator and Debates seen as part of the overall project to which his entire career has been devoted, namely to refute the over Christ’s Active specious claims of the “Calvin against the Calvin- ists camp,” i.e., those who think that the salutary Obedience direction of the early Reformation was hijacked by the bogeyman of Aristotelian scholasticism. by Heber Carlos de Campos, Though far more nuanced and focused than previous works, this volume runs in the same trajectory. Jr. We close with Muller himself: Our study has shown, from a philosophical or Originally published electronically in Ordained Servant August-September 20181 philosophico-theological perspective, that the determinist readings of Aristotle and Aquinas by Ryan M. McGraw endemic to the claim of a Scotistic revolution of thought and of its impact in early modern Doctrine in Development: Johannes Piscator and Reformed theology are not supported by the Debates over Christ’s Active Obedience, by Heber documents. As we have seen, a different nar- Carlos de Campos, Jr., Reformed Historical- rative is required. The issue for the Western Theological Studies. Grand Rapids: Reformation tradition was not to shed a purported Aristote- Heritage, 2017, 304 pages, $25.00, paper. lian determinism but, beginning quite clearly with Augustine, to coordinate an Aristotelian he imputation of Christ’s active obedience to understanding of contingency, potency, and believers in their justification is an important freedom with a Christian assumption of an T contemporary theological issue. It was an impor- overarching divine providence, resting on the tant issue in historic Reformed theology as well, non-Aristotelian assumption of a creation ex yet its development is somewhat complex. It is nihilo. (317) difficult, in writing historical theology, to set an adequate context and to avoid importing contem- David C. Noe is a member at Hillsdale OPC in porary concerns into historical debates. In Doctrine Hillsdale, Michigan, and serves as an associate in Development, Heber de Campos furnishes us professor of classics at Calvin College in Grand with an exemplary model of contextual histori- Rapids, Michigan. He also serves on the Committee cal theology that illustrates the theological and exe- for the Historian. getical development of what became a key issue in the Reformed doctrine of justification. His book is clearly argued and theologically nuanced enough to help readers understand why the imputation of Christ’s active obedience was compatible with Reading Servant early Reformed theology and why it became so integral to later formulations. This review focuses

Theological Tradition (New York: Oxford University Press, 2000). 1 http://opc.org/os.html?article_id=704&issue_id=138. 99 100

Ordained Servant $ Volume 27 2018 model ofsoundandthoroughhistoricaltheology. ing their subjects.ThisiswhydeCampos isa trajectories, thentheyruntheriskofmisinterpret edents, andwithanaimtosubsequent theological RomanCatholic,andmedievalProtestant, prec contemporary historicalcontexts,withaneyeto historians failtosituateReformedauthorsintheir this ishow historicaltheologyshouldbedone.If Christ’s activeobedience directly. Inmyopinion, treat Piscator’sof argumentsagainsttheimputation It isstrikingthatonlychaptersfiveandsix directly later trajectoriesinReformedthought(chs.7–8). and heshows therelationofPiscator’s viewsto Catholic teachingsonthesubject(bothinch.4), precedents, heoutlinesLutheranandRoman work onthecross(chs.1–3),heexploresmedieval significance ofChrist’s obedience inrelationtohis the viewsofearlyReformedtheologianson torical significance incontext,deCampossurveys Piscator’sorder tounderstand viewsandtheir his embedded intheir theologies(especially ch.3).In they leftroomforitwithouttheteachingbeing authors did notopposeactiveobedience andthat nuanced studydemonstratesthatearlierReformed Beza wasoneofthefirsttopromoteit(257).This of activeobedience tobelievers,thenTheodore first Reformedtheologiantorejecttheimputation author arguespersuasivelythatifPiscatorwasthe active obedience injustification.However, the ofChrist’sPiscator openlyopposedtheimputation of hisfindings. model fordoing history, aswellonthecontent in ordertodemonstratethevalueofthisbookasa both onhow deCampospursueshishistoricaltask ments oflanguage thatwasusedforthepreceding de Camposshows thepresence inthesedocu ments designed toencompassallpartiespresent, that thesewereconsensusor compromise docu obedience” intheWestminster shows Standards explicit omission of“activeobedience” or“whole context. WhileVan Dixhoornconcludes thatthe ofsettingsuchabroadhistorical the importance relation totheWestminster Assemblyhighlight hoorn’s evaluationofChrist’s activeobedience in This bookstressesthereasonswhyJohannes De Campos’s correctionstoChadVan Dix ------method, this book helps readers understand how method, thisbookhelpsreadersunderstand cal ideas. that weneedtoaskofthedevelopmenthistori scholarship thatexemplifiesthekindof questions the book.)DeCamposhasachievedararelevelof soundness ofthecorrectioninhisendorsement ally informedhistory. (Van Dixhoornconcedesthe demonstration ofhow harditistowritecontextu not somuch acritique ofhisscholarshipasitisa of Van Dixhoorn’s quality missed thispoint is in oppositiontoPiscator. Thefactthatahistorian ofChrist’saffirm theimputation activeobedience fifty years(drawing frommedieval precedents)to (146), mostReformed authorsarguedthat Christ’s and thathecould notobeyintheplaceof others Christ inhishumanity owed obedience toGod God inChrist(246).While Piscator believedthat Adoption thenreferstothefact thatweareheirs of righteous lifeandhiscrossrespectively (240–47). wrath andcurse,whichcorrespond toChrist’s Christ’s righteousnessandtheremovalofGod’s of withGodintheimputation our acceptance ofadoption,theyincreasinglylocated importance While otherReformedauthorsdid notdenythe to thatofadoptionassonsbytheFather (157–58). with Godfromthelegalcategoryofjustification sight (112).Heshiftedtheemphasisofacceptance enough toconstitutebelieversrighteousinGod’s the crossandthatremovingcurseofsinwas that Christ’s obedient lifemerelyqualified himfor through thecross(e.g.,65,77,93).Piscatortaught tive obedience, andtheremovalofcursesin ofhisrighteouslifebyac tion, theimputation Christ’s righteoushabitsbyvirtueofhisincarna Piscator’s thatbelieversneed views.Bezataught lines inthisregardweredrawn betweenBeza’s and that theyintendedtoopposeit.Therealbattle activeobediencethey taught byimplicationnor tion. However, being unclearneither meantthat and Lutheranauthorswereunclearontheques the authorarguesrepeatedlythatearlyReformed evaluations ofPiscator’s denials ofthedoctrine, inReformedthought.Incontrasttoearlier portant obedience cameaboutandwhyitbecamesoim ofChrist’sthe doctrineofimputation active In addition toexemplifyingsoundhistorical ------obedience was voluntary condescension on his part because his human nature had no distinct Prayers of the Bible, 366 personal subsistence (247–55). De Campos shows masterfully that Reformed authors overwhelmingly Devotionals to Encour- affirmed the imputation of Christ’s active obedience to believers in their justification (ch. 8) based age Your Prayer Life on: the stability of divine law coupled with a developing Reformed covenant theology, the nature by Gordon J. Keddie of justification in relation to the righteous require- ments of the law and its penalty, and Christologi- Originally published electronically in Ordained Servant cal reflections. Piscator thus represents, in part, August-September 20181 the growing pains involved in clarifying Reformed doctrine in the context of seventeenth-century by Candyce D. Magee theological developments (262). Doctrine in Development is an important Prayers of the Bible: 366 Devotionals to Encourage book. It clarifies a major component of the Re- Your Prayer Life, by Gordon J. Keddie. Pittsburgh: formed presentation of the gospel and it provides Crown & Covenant, 2017, xi + 764 pages, $18.00, those writing and reading historical theology with paper. a model for how things should be done. This book is academic in tone, but it is accessible to all who he Christian worshiper seeking a guide for are interested in understanding this key doctrine Tdaily prayer and study does not lack options. better. Excellent works are available everywhere, including historic classics and more modern alternatives. Ryan M. McGraw is a minister in the Orthodox However, it is unusual to find one that combines Presbyterian Church serving as a professor of system- great theological depth with true accessibility atic theology at Greenville Presbyterian Theological for the contemporary reader. Gordon Keddie Seminary in Greenville, South Carolina. has achieved this excellent mix in his new book, Prayers of the Bible: 366 Devotionals to Encourage Your Prayer Life. Keddie lists three practical goals that he hopes to achieve in each of his daily entries. The first is that “they are designed to be an encouragement to commit to the consistent exercise and enjoyment of prayer as a ‘means of grace’” (x). The second is to present the actual prayers of God’s people throughout the entirety of Scripture, as well as “many of the passages that teach us about prayer” (xi). The final objective is the one which really caught this reader’s eye: The third goal is to connect personal devotion

and the prayers of the Bible with the Bible’s Reading Servant own manual of praise, the five books of what we call the Psalms. Each day includes, for

1 http://opc.org/os.html?article_id=705&issue_id=138. 101 102

Ordained Servant $ Volume 27 2018 on thefinalpagesofbook.) with hisaudience. (Thereare725endnoteslisted breadth ofappliedknowledge thatKeddie shares Bacon). Thisisjustaverysmallsamplingofthe tics andphilosophy(WinstonChurchill,Francis (Samuel Rutherford,JohnOwen),andevenpoli (Charles Dickens,SirWalter Scott),theology other spheresoflife:poetry(RobertBurns),fiction when donewell,itislovelytobehold. surprise usthatScriptureinterpretsScripture,but of thebiblicalmessagetoreader. Itshouldnot framework isveryeffectiveinbringingtheentirety tual prayerutteredbysomeoneintheBible.This Psalm thatmostexemplifiestheessenceofac sage. Lastly, thereaderisencouragedtoread within thebodyofhisthoughtsoneachdailypas astute, theauthorweavesScriptureafter tions byKeddie. Inaddition tobeing theologically theactualreflec of versestoreadbeforestarting always additional,numbers andoftensubstantial, tion. Becausecontextissooftencrucial, thereare is infocus( die brilliantlyachieveshisgoals. Bible of theHolySpirit). first prayermeetingandthe onlyrecordedprayer the moreunusual the observations (forinstance, and longestprayersofferedup toGod),aswell There aretheobviousfacts(such astheshortest thatarenoted. also appreciate someofthedetails even surprisingattimes.Trivia aficionados will terms oftopicscovered.Therangeisvariedand prayers oftheBible,thereisnoshrinkingbackin Because Keddie expoundsnearlyallthe Keddie alsousesextensivereferencesfrom Each daybeginswiththescripturalprayerthat From thebeginning pagesof of thescopebiblicalpraise.(xi) will findafairlycomprehensivepresentation parallel withtheprayersexpoundedhere,you included, butmostarerepresented,sothat,in by Crown andCovenant.Noteverypsalmis the prayer andpraise,aportionofpsalmfrom Keddie’s of each thoughts ontheimportance untilthefinalmeditationforyear,Ked Book ofPsalmsforWorship nkjv ), orderedfromGenesistoRevela Prayers ofthe Prayers , alsopublished ------counsel ofGodaswedoso. incomparable benefitofcontemplatingthewhole Keddie aidsusinthisendeavorbyshowing usthe Holy ScriptureaswealsocryouttotheAlmighty. upon theinspiredwordsofGod’s servantswithin Christian discipline. We woulddowelltoreflect bring theReformedfaithtobearonthisessential sesses theacademic backgroundandexperienceto Westminster TheologicalSeminary, Keddie pos heartfelt entreatiesofhiscongregants.Trained at studied theprayersofBibleandlistenedto land, Pennsylvania, andIndiana, hehascarefully profound. AfterhavingpastoredchurchesinScot prayer aresuccinct, yetthorough;simple, rian Church (PCA)inExeter,NewHampshire. Candyce D. Magee

is amemberofExeterPresbyte

- - - ing Sunday he walked out of Grace Church with Choosing the Good my grandmother, her children, and a majority of the congregation following him. Portion In Choosing the Good Portion I found stories of my religious heritage that rounded out edited by Patricia E. Clawson the memories my parents told me of the OPC’s early years. It’s a fuller picture of some of the fifty and Diane L. Olinger women whose names were recorded as constituting members of the new denomination and those

Originally published electronically in Ordained Servant who joined them over the decades, and how they October 20181 worked beside the men whose names are more familiar in our church’s history. Having grown up by Linda Porter Foh in the OPC, I knew several of the East Coast ladies well, others from around the country were known Choosing the Good Portion: Women of the Or- by reputation, but most were new to me. It stirred thodox Presbyterian Church, edited by Patricia E. long-forgotten memories and denominational Clawson and Diane L. Olinger. Committee for prayer requests from years ago: Debbie Dortzbach’s the Historian, OPC, 2016. Hardback, 470 pages, kidnapping after Anna Strikwerda’s murder; the $15.00. lawsuit against the McIlhennys and First OPC in San Francisco; the Falks imprisonment in Eritrea; ere are some thoughts following my third as well as thanksgiving for new churches being Hreading of Choosing the Good Portion. planted around the United States and the opening Family history is my favorite hobby, and I and closing of foreign mission fields. could gladly devote all of my free time to this As the idea for this book took off, a request research. Finding old documents and photos helps for names of women who labored for the OPC me find outwhat happened and when. Not as through its eighty years was emailed to all the easily answered are the questions where in Ireland presbyteries and shared around the denomination. did my ancestors come from and why did they all At that time I was updating the 2016 edition of settle in Philadelphia? If they hadn’t made certain the OPC Ministerial Register, which includes the choices, would I be here today? names of wives and daughters of most of the 1,141 My grandmother arrived from Ireland in 1912 OPC ministers from those first eight decades. I and lived with her older brother and sister-in-law knew little about these women who had followed who worshiped at Grace Presbyterian Church their husbands and fathers from congregation in South Philadelphia. When my mother was to congregation. So the proposed book seemed growing up, her family sat under the preaching of an interesting concept that would make a good David Freeman whose family were their neigh- addition to the existing OPC history library, but bors and children her playmates. Mr. Freeman’s I wondered how many women might be sug- bachelor friend John Murray was a frequent guest gested and then who could they persuade to do all in his home and worshiper at Grace. Mom came that writing? And would the writers find enough to know Murray well and regarded both men as background—particularly about our earlier, lesser spiritual fathers since her own father didn’t believe known “foremothers”? Servant Reading Servant until his final illness under Mr. Murray’s witness- Choosing the Good Portion became a true ing. On June 11, 1936, Mr. Freeman became a labor of love. Ninety-three women were researched constituting member of the OPC, and the follow- and written about by fifty-five OPC-connected authors, some who never met their subjects, some 1 http://opc.org/os.html?article_id=710&issue_id=139. 103 104

Ordained Servant $ Volume 27 2018 a particularwoman’s original,admirable plans isdifferent, buttherearesimilarities.tale Perhaps works shewoulddotohisglory. Eachwoman’s service andhow hepreparedherforthosegood brought eachwomanintoherplaceorplacesof me.” “Father, Iknow thatallmylifeisportionedoutfor publicly. ButI’msureeachwouldsingheartily open upasreadily astheydotoday, atleastnot or plastersaints.Inearlierdecades,womendidn’t mind, madethemseemlike“superChristians” requests inmissionary letterswhich,tomy young Such personalstrugglesrarelyappearedasprayer me, hadcomethroughmuch beforeImetthem. remembered frommyyouthbutwho,unknown to powerful, particularlyinthelivesofwomenwhoI her labors?Ifoundthisaspectofthebookmost her faithtried,andhow didherin Godsustain while servingherLordandchurch.How was the struggles,sacrifices,andchallengesshefaced woman forherachievementsbuttorecognize women. the articlescited andlearnevenmoreaboutthese is availableonline, to fillinthememorygaps.Since and aboutthesewomen,providedplentyofdetails The PresbyterianGuardian photos fromtheOPCarchives,andarticles letters andself-publishedmemoirs, materialsand older interviewsofthesubjectorherfamily, old sources, andthisbookisfullofthem.Recent who wrotetheir own stories.Ilikefootnotesand who werefriendsorfamily members,andtwo Trinity Hymnal 3 2 http://www.opc.org/guardian.html. if necessary, sucha workedtoward establishing whole counselofGodwasfaithfully preachedand, beliefs ledhertosearchfora churchwherethe tion oftheReformedfaithwasdeepened.Her and herthinkingwaschanged,orapprecia crossed pathswithanOPCpastorormember, for servingtheLordtookadifferent turn.Orshe Hymn #444,original Another themethatstruckmewashow God The book’s purposewasnottoextoleach 3 (1990);#500 2 Trinity Hymnal itiseasytolookupandread Trinity Psalter-Hymnal and (1961);#559, New Horizons Guardian (2018). Revised , by -

I knewandthenbackforthuntilhadread devoured mycopy, reading firstabouttheladies Choosing in thedetails. further byrevealinghow heworkedandisworking purposes? Certainly,andsometimesheblessesus the increase.DowebelieveinGod’s sovereign grew assheplanted,otherswatered,andGodgave or herspiritualchildren,andsothedenomination officers andtheir wives, either her own children the nextgenerationofOPCincluding future inthenurturingher. Shewasinstrumental of congregation inthetown whereGodhadplaced www.opc.org/nh.html?article_id=898 ClawsonandOlinger’sCo-editors interview: html?review_id=621 George Marsden’s review: For furtherreadingaboutthebook: She iswebassistantforOPC.ORG. Pennsylvania, where herhusband,Tom, ispastor. Linda Foh up allnight. too temptingtoread“justonemore,” andyou’llbe reading. byitself,butit’s Eachshortstorycanstand work alwaysis.Don’tuse convicting, andhumbling—asthestoryofGod’s Good Portion read itallagain. Idecided to spring, huntingforaparticulardetail, women builthercornerofthechurch.Then,this The historyoftheOPCunfoldsaseachthese gan again,thistimemoreslowly andthoughtfully. and index,Iturnedbacktothefirstpagebe each story. Finishing thelastchapter,afterword, My Two suggestionsasyouread third ’s publicationforoverayear,Iquickly isamemberofPocono OPCinReeders, reading? Oh,yes!Afteranticipating . Keeptissueshandy. Itisinspiring,

http://www.opc.org/review. Choosing Choosing the asbedtime http:// - Third, the Lord’s Supper keeps the gospel at the Remembrance, center of Christian experience through the themes of remembrance, communion, and hope. These Communion, and Hope: three terms are adopted from the Lord’s Supper liturgy of the Reformed Church in America (110). Rediscovering the With regard to functional theologies, Billings shows that most people come to the Lord’s Supper Gospel at the Lord’s with the assumption that the only thing necessary to profit from the sacrament is catechesis or right Table thinking. This unintentionally shifts our attention in the Supper from the divine act of com- by J. Todd Billings municating grace to believers to the human act of remembrance. While arguing that we should not Originally published electronically in Ordained Servant jettison remembrance (113), Billings notes that October 20181 we need present communion with the ascended Christ in the sacrament and we need future hope by Ryan M. McGraw in the Lord’s return. This means that the Lord’s Supper must be affective and experiential and not Remembrance, Communion, and Hope: Rediscov- merely intellectual and cognitive (18). He makes ering the Gospel at the Lord’s Table, by J. Todd his case that the Lord’s Supper is the true “icon” Billings, Grand Rapids: Eerdmans, 2018, xix + 217 of Christ in which we remember him who came, pages, $25.00, paper. we commune with him who is present (by the Spirit), and we look to him who is absent (in body) f the risen and ascended Christ is not present in by appealing to the Reformed confessional tradi- Iour worship services, then our worship is empty. tion and to Scripture (186). In chapter three, he Believers look back to what Jesus did in his earthly describes nine aspects of the Lord’s Supper drawn ministry to save his people, to what he will do from many classic Reformed confessions (though, when he returns in glory, and to what he is doing surprisingly, he devotes little attention to the now in the church as she looks to him in faith. mature statements of the Westminster Standards, Todd Billings challenges readers to renew their which make most of his points even more clearly). affections for the triune God when observing the He draws positive examples of the affective aspects Lord’s Supper. The book is gripping and helpful, of the Lord Supper from the Scottish “holy fairs” even while it raises some problematic questions. It (45–65) and he seeks to illustrate principles with will benefit Reformed pastors as they read it with positive examples from modern worship services. discernment and draw from it to minister to their In the third section of the book, Billings shows congregations. that we should understand the Lord’s Supper in This work presents a helpful re-evaluation of light of the contours of Scripture as a whole as they the Lord’s Supper as affective and not merely cog- relate to Christ rather than merely focusing on a nitive. Billings proceeds on three premises. First, narrow set of texts treating the sacrament (though people have functional subconscious theologies of he examines these as well). This approach has the the Lord’s Supper. Second, the Reformed tradition advantage of making the Lord’s Supper a more Servant Reading Servant can help us re-evaluate these functional theologies integral part of Reformed worship by tying it to the by self-consciously looking to the presence and acts of the triune God in the gospel. In addition power of the triune God at work in the sacraments. to these features, almost the entire book is full of striking statements and profound insights that 1 http://opc.org/os.html?article_id=711&issue_id=139. 105 106

Ordained Servant $ Volume 27 2018 of readersadoptinghis(otherwisesolid)Reformed terms ofBillings’s ecumenical aimsandinterms partly undercutsthevalueofthisbook,bothin views ofofficeinrelationtopublicworship.This and EasternOrthodoxliturgicalpractices historic Reformed,Lutheran,RomanCatholic, Evangelicalism andPentecostalism, theyexclude book. Whilehisexamplesleaveroomformodern tion, butagainsttheecumenical overtonesofthe againsttheReformed tradinot onlymilitates administering divine ordinances. Thisambiguity for ordination andpublicministry inrelationto are leftwonderingwhetherBillingshasanyplace book thatstressestheReformedtradition, readers reads theNewTestament (134).Ironically, ina Old Testament reading, andamiddle-aged woman of sin(133),aboyfromtheyouthgroupdoes woman fromCameroonleadsintheconfession example, hedepictsaworshipserviceinwhich of whattheseconvictionslooklikeinpractice.For confessions. Theproblemlieswithhisexamples themfromScriptureandReformed establish especially inlightofthelengthtowhichhegoes sarily acompromise ofReformedconvictions(66), the triuneGod’s love”(202–3).Thisisnotneces in catholicwatersthatleadsustothewaterfallof of convergencethat“canbeawayswimming position onthesacraments,heseekstoshow points gelicals, andPentecostals toadoptaReformed suade RomanCatholics,EasternOrthodox,Evan denominational lines(63).Withoutseekingtoper Billings’s aimistopromotecatholicunity across tosingleout.First, two ofthemareimportant make itgrippingreading. confession of faith, this does not entail self- confession offaith, thisdoesnotentail While children must havean“age-appropriate” sonal self-examination, butcorporateparticipation. that therealissuein1Corinthians 11wasnotper of thechurchbeforeparticipating (156).Heargues children shouldprofesstheir faithbeforetheelders conscious faith inChrist(155),healsodenies that infant participation intheLord’s Supperwithout treatment ofpaedocommunion. Whiledenying perspective ontheLord’s Supper. Though this book has few limitations overall, Though thisbookhasfewlimitations The otherareaofconcernistheauthor’s - - - - - above. Headmits that1Corinthians11hasindi problem raisedwithregardtowholeadsworship as well?Thisreflectsthesameecclesiological have apartinadmitting peopletosuchordinances including theLord’s Supper,thenshouldtheynot faith. Ifministers ofthegospeldispense ordinances child hasmadean“age-appropriate”confessionof raises thequestion astowhodetermines whethera come totheLord’s Table, Billings’s approach a specific ageatwhichcovenantchildrenshould (157). WhileIagreethatitisinappropriatetoset to discern thatthechurchisbodyofChrist young childrenfromtheSupperrepresentsfailing examination, inhisview. Headdsthatexcluding Seminary inGreenville,South Carolina. atic theologyatGreenvillePresbyterianTheological Presbyterian Church servingasaprofessorofsystem Ryan M.McGraw relation tothevalueofLord’s Supper. author issuesatimelycalltothechurchtodayin gold mixed withsomedross.Nevertheless, the ogy. Likemanygoodbooks,thisoneofferspure ogy cannotbedivorced fromReformedecclesiol theol Recovering arobustReformedsacramental nonetheless. from thesefacts,theyaresubstantial While thefaultsnotedaboveshouldnotdetract ence oftheOnewhoisabsentandcoming again. Christ did evenwhiletheyexperiencethepres Lord’s Supper. Itdrivesreaderstoremember what in their affectionsforthetriuneGodthrough church andministering onChrist’s behalf. room forordainedofficersasrepresentingthe However, heappearstoleavelittletheological an actofcorporateworshipforthewholechurch. the Lord’s Supperis,asBillingsnotesrepeatedly, the caseofchildren.Communion withChrist in undercuts theindividual ones,toalargeextent,in vidual andcorporateramifications (149)whilehe This isagreatbookforthosedesiringtogrow

is aministerintheOrthodox

- - - - - to the nature and study of theology. This review Theoretical-Practical focuses on Mastricht’s definition of theology, his doctrine of Scripture, and his distribution of Theology theology, which correspond to the three chapters comprising this volume. by Petrus van Mastricht Mastricht defined theology as “the doctrine of living for God through Christ” (64, 98–104). This

Originally published electronically in Ordained Servant highlights his place in the historical development October 20181 of Reformed theology, reflecting a decidedly pre- Enlightenment bent. The historical introduction by Ryan M. McGraw by Adriaan Neele shows excellently how and why this is the case. The funeral oration, on the other Theoretical-Practical Theology, by Petrus van Mas- hand, while a relevant piece of history, is tedious tricht. Edited by Joel R. Beeke, translated by Todd and less helpful because the speaker spent most of M. Rester, vol. 1 of 7 vols. Grand Rapids: Reforma- his time digressing about the worthiness of other tion Heritage, 2018, xci + 238 pages, $50.00. authors and his assessment of Dutch education and politics. Mastricht, like Jonathan Edwards heology has changed and persisted over the who commended his work heartily, lived on the Tcenturies. While the creedal and doctrinal cusp of Enlightenment thought. He was famed core of Christianity remains stable, other things in his day as one of the primary opponents of shift and adapt to contemporary problems. Theo- René Descartes. While most post-Enlightenment logical developments occur in response to the authors classified theology as a science and defined challenges of the times as well. However, while theology as a discourse concerning God, Mastricht contemporary theological models often contribute perpetuated the earlier Reformed tradition by treat- much to our understanding of exegesis, they are ing theology as encompassing all theological habits sometimes less precise and frequently less devo- (especially wisdom; p. 100), and defining it as “the tional than their Reformed scholastic predeces- doctrine of living for God through Christ.” In his sors. Modern readers do not likely associate the view, “doctrine” envelopes all philosophical habits words “scholastic” and “devotional,” and “preci- and it stresses the objective, or theoretical, nature sion” often takes on a pejorative meaning. The of theology. However, “living for God,” stresses the first translated volume of Petrus van Mastricht’s idea that the Bible is concerned primarily with the Theoretico-Practica Theologia challenges all of experimental rather than merely the intellectual these assumptions. knowledge of God. “Through Christ” reflects the Contemporary readers will find much in his fact that there is no saving knowledge of God apart work that has familiar Reformed content, but his from faith in Christ. The value of this definition of combination of scholastic precision and fervent de- theology is that, even though it is partly couched votion in an academic system of theology is so dif- in philosophical categories, it provides readers with ferent from most current theological models that it a definition of theology that reflects the goals of will seem novel to many. This first volume directs Scripture. The Bible directs us to knowing God readers to rethink their approach to theology in and obtaining true spiritual wisdom rather than light of the definitions and character of theology. merely teaching us a scientific system of doctrines. Servant Reading Servant This material not only leaves readers longing for This is something that has resonated with believers the rest of the planned set to appear, but it will also in every generation. Mastricht directs us in a right add a needed voice to contemporary approaches path in this regard without sacrificing theological precision in favor of experimental piety. 1 http://opc.org/os.html?article_id=712&issue_id=139. 107 108

Ordained Servant $ Volume 27 2018 concerning Godandwhatdutyrequires of Shorter Catechisms,intowhatmanistobelieve the system,usedbyWestminster Largerand This correspondsroughlytotheearlierdivision of should believeandwhatonedo(205–6). sion oftheologyisintofaithandlove,orwhatone used byothers,hearguesthatthesimplestdivi theology. Withoutrejectingorganizing principles introduces brieflythe distribution ofthesystem faith inthenon-specialist. the sufficiency oftranslationstoproducesaving of theoriginaltextScripturewithoutdenying scholastic distinctions thepriority bymaintaining of faith(184–85).ThisillustratesMastricht’s useof but theymayhaveaspiritualcertitudeor orcertitudeofknowledge, grammatical certainty original languagesofScripturemaynothavea such astheideathatthosewhodonotknow the ture. Mastrichtalsoincludesusefulpastoralpoints, Scripture totheneglectofafulldoctrineScrip a tendencytohighlightcontrovertedattributesof inourdaywhenthereis issues. Thisisimportant his treatmentisdeeperandbroaderthanthese infallibility oftheoriginalautographsScripture, now callthefulldivine inspiration,inerrancy, and and satisfying(126–31).Whileheupholdswhatwe treatment oftheeight propertiesofScriptureisfull know GodbyhisWord andSpiritonly(119).His other formsofrevelationandwhyitisnecessaryto why thefinalizedcanonofScriptureissuperiorto divine revelation(84).Mastrichtgivesfivereasons chapter stresses,wecannotknow Christapartfrom knowledge ofGod,then,asMastricht’s second work particularly suitedtohelpingpastors. rounded theologicallyandpastorally, makinghis ofbeing well full. Hismethodhastheadvantage well organized, easytofollow, andparticularly and practicalsections.Thismakes histreatment his theologyintoexegetical, dogmatic, elenctic, outfordividingMastricht stands eachchapterof bius, aswell.Inaddition tothisbroaddistribution, such asAmandusPolanus andJohannesWolle man. ThisreflectsRamist-oriented theologians, Mastricht’s finalchapterinthisvolume If faithinChristisnecessaryforthetrue In manydisciplines, experts either become ob - - - - cal depthofnewerauthors.Noauthorcanbe Christ. Modernreadersmayprefertheexegeti whole peoplewhoarebeing whollyredeemedby holiness. Itisaholisticapproachtotheologyfor and wisdom,contentfaith,principles and way thatwedsdoctrineandexperience,knowledge Theoretico-Practica Theologia what welearn.Thisfirstvolumeofseventhe studying it,aswellwhatwehopetodowith its purposeswillaffectourgoalsinteachingand How wedefinetheologyandhow weunderstand ogy, weshouldlandsomewhereinthemiddle. them entirelyandsimplydothework.Intheol sessed withdefinitions andmethod,ortheyignore Seminary inGreenville,SouthCarolina. atic theologyatGreenvillePresbyterianTheological Presbyterian Church servingasaprofessorofsystem Ryan M.McGraw our own accent. and adapt,untilwespeakitslanguagefluentlywith is aperspectivethatweneedtolearnfrom,adopt, different perspectivefromadifferent context.This both duetohiscontentandbecausehegivesusa should notbe.Reading Mastrichtisimportant, union betweenthingsthatareoftenseparated,but or practicaltheology. Instead,itcreatesanorganic tive academic theologynorconvertsitintopopular reasons. Thisneither negatestheneedforobjec ing therightGod,inway, fortheright contemporary theology. Theologyisaboutknow something indispensable, andoftenforgotten,in everything toeveryone.Yet Mastrichtcontributes

is aministerintheOrthodox defines theologyina - - - - - the first two months of its meetings. She appeals to Christ and the Law: how various authors used David’s sin, repentance, and restoration to illustrate the different theo- Antinomianism at the logical positions involved (cf. conclusion). This provides readers with a clear point of comparison Westminster Assembly that makes this study easy to follow. Antinomians, such as John Eaton, argued that God saw sin in by Whitney G. Gamble David, but that he no longer does so in believers, because David belonged to the old age rather than to the new covenant (16). Antinomians also argued Originally published electronically in Ordained Servant November 20181 that faith was a means of realizing that one had already been justified rather than an instrument by Ryan M. McGraw through which one receives justification (50–54). Gamble traces the initial effort of the Westminster Christ and the Law: Antinomianism at the West- divines to revise the Thirty-Nine Articles and their minster Assembly, by Whitney G. Gamble. Stud- subsequent fresh formulation of issues such as ies on the Westminster Assembly. Grand Rapids: justification, faith, repentance, and good works. Reformation Heritage, 2018, 187 pages, $40.00. She shows the thorny issues involved in the inter- relationship among these doctrines and provides a his series of books introduces readers to histor- faithful roadmap of the theological options avail- Tical figures and backgrounds surrounding the able at the time. She concludes that the assembly’s assembly that produced the Westminster Confes- work was largely a failure in that the Westminster sion of Faith and Larger and Shorter Catechisms. Standards did not become the confession of the As the church approaches the four-hundredth English church; yet, on the other hand, the con- anniversary of the production of these documents, tinuing influence of these standards on the church it must grapple with the fact that it needs to un- worldwide is staggering (157). If antinomianism derstand the different world in which they arose in is integral to the history of these documents, then order to keep using them today. Whitney Gamble’s this study provides essential background to under- contribution to this series is particularly important standing what they mean. because she shows ably how the threat of antino- Many of Gamble’s findings are important mianism shaped the concerns of the Westminster for historical and for contemporary theology. For divines and the documents that they produced at example, her assertion that identifying the Sinai virtually every turn. Antinomianism did not neces- covenant as a covenant of works was a traditional sarily mean the same thing in the seventeenth antinomian move, while requiring some careful century as it does now. Yet Gamble’s thorough qualifications, is an important point in the histori- contextual study of this issue will help readers both cal development of Reformed covenant theology. understand the theology behind the Westminster She even challenges the valuable findings of Mark Standards and see parallels to contemporary issues Jones on this point, arguing for a lesser degree of that face the church today. diversity within the assembly over the nature of the This book is well-written, thoroughly re- Mosaic covenant as an administration of the cov- searched, and clearly argued. Gamble wisely enant of grace (139). Gamble’s historical work will Servant Reading Servant begins the narrative of antinomianism well before bring a fresh voice to the table in contemporary the first meeting of the Westminster Assembly, discussions of such issues. This is also true in rela- which turned its attention heavily to this topic for tion to the question of whether faith is a condition of the covenant of grace. Antinomians regarded 1 http://opc.org/os.html?article_id=717&issue_id=140. this as legalism, and they tended to relegate 109 110

Ordained Servant $ Volume 27 2018 context, bothinEnglandandonthecontinent. Divines totheneglectofbroadertheological stresses thedebatesandwritingsofWestminster and Owenonlyonepassingreference.Gamble Baxter, yet,intheend,Baxterreceives no mention study debatesbetweenJohnOwenandRichard It isinterestingthattheauthoraimedinitially to the potentialforclarifyingsuchdiscussions. cal andpracticalimplications.Gamble’s studyhas plete had,andcontinue tohave,massivetheologi it asserted.Yet theplacesinwhichitwasincom rary errors,antinomianism wasmostlyrightinwhat tion inChrist.Likemosthistoricalandcontempo Christ andoneoftheprimaryobjectsredemp its teachings.Thisisagreatbenefitofunion with law ontheir heartsastheyhear,study, andpractice does notnegatethefactthatSpiritwrites the factthatChristiansaredeliveredfromlaw grace andofinterestinChrist(144).Moreover, not acondition ofentranceintothecovenant same thingassayingthatSpirit-suppliedfaithis salvation doesnotdependonourfaithisthe wrath” beforetheyembracedhim.Teaching that Christ byfaithandthattheywere“childrenof the biblicalrealitiesthatbelieverswereunited to a matterofcourse.However, thisdid notremove tion inChristians,makingobedience naturaland The HolySpiritdid createanobedient disposi on Christandnotbelieversortheir faith. was true.Thecovenantofgracedependedwholly was thatmostofwhattheantinomians hadtosay conviction ofsin(50). ofpromotingthe scriptural imperativestothetask related documents issuperb,butthenarrow focus analysis ofthe Westminster Assembly’s minutes and Johannes PiscatorandTheodore Beza.Gamble’s between the internationalcontroversy thatstarted no referencetothebackground ofthisdebatein sions aresound,butitissurprising thatshemakes obedience, heranalysisofthe assembly’s conclu ofChrist’s active when treatingtheimputation fit inthebroaderReformedworld. For example, wheretheologicaldebatesatWestminsterstand This makesitmoredifficult forreaderstounder There isonesignificant weaknessinthiswork. What madetheantinomian errorsodangerous ------Larger andShorterCatechisms. touches manyareasoftheConfessionFaith and issuethat closer todoing soinrelationtoavital necessary one.Gamble’susonestep booktakes itisa behindthesedoctrinalstandards, standing broad pictureofthedevelopmentthought documents isnotasufficient causeofcreatinga sion tosuchstudies. Whiledelvingintothese assembly’s Therelativelyrecentpublicationofthe Standards. themeaning oftheWestminsterter understand of herresearchlimits thereachofherwork. Press, 2012). minster Assembly 2 Seminary inGreenville,NorthCarolina. atic theologyatGreenvillePresbyterianTheological Presbyterian Church servingasaprofessorofsystem Ryan M.McGraw Chad Van Dixhoorn,ed., Studies likethisonecanhelpreadersbet Minutes andPapers , 1643–1653,5vols. (Oxford:OxfordUniversity

is aministerintheOrthodox The MinutesandPapers oftheWest 2 addsanewdimen

- - - - until chapter eight that he begins to treat issues Sanctification traditionally associated with sanctification directly (199). This is one of the greatest strengths of the by Michael Allen work, as the author roots the holiness of believers in the character of the God who saves them in Christ. In a time when many Christians associ- Originally published electronically in Ordained Servant November 20181 ate the gospel more with benefits than with the Christ who brings benefits with him, this emphasis by Ryan M. McGraw is needed desperately. The character of the holy triune God and the nature of union with Christ Sanctification, by Michael Allen. New Studies in are two of the primary reasons why the gospel must Dogmatics. Grand Rapids: Zondervan, 2017, 302 ultimately include sanctification. It is only this line pages, $22.99, paper. of thinking that removes the question as to why we should obey God if we are justified by faith alone hristians have always given attention to the in Christ alone. A man-centered gospel might be Crole of holy living in relation to the gospel. content with forgiveness without likeness to God. Whether they have stressed imitating Christ to the However, a God-centered gospel begins with for- neglect of justification by faith or they have pressed giveness without being satisfied with anything less justification by faith in ways that make personal than perfection in holiness before the Lord in glo- holiness suspect, the question of how holiness ry. While Allen draws from a wide range of authors relates to the gospel persists. This is largely because throughout the centuries, John Calvin looms large such questions arise within the pages of Scripture in these pages, especially in chapters six and seven. itself. The series of which this book is a part aims He notes, as well, the powerful influences of John at theological “renewal through retrieval” (15). Owen, Edward Fischer, G. C. Berkouwer, Oliver Far from simply regurgitating past ideas, retrieval O’Donovan, and John Webster on his thinking on involves “relearning a lost grammar of theologi- this subject (45). The irenic spirit exemplified by cal discourse” (16). In this vein, Michael Allen’s the author, drawing valuable insights even from account of sanctification is systematically robust, those with whom he has significant disagreements, historically informed, and biblically faithful. While is a needed model in the church today. We should it does not provide readers with the depth of practi- avoid the extreme of treating all opinions as equal, cal detail that most will need to grow in godliness, as well as that of refusing to learn from those who it gives them the foundational gospel principles stand on the other side of a debate. In doing so, without which they cannot take even a step for- Allen has developed a full and satisfying account of ward in the Christian life. This makes this book biblical sanctification. important for all believers, but especially for those In this reviewer’s estimation, Allen’s reflections entrusted with the task of teaching others how to on the relationship of justification and sanctifica- live the Christian life. tion to each other and of both to union with Christ Allen treats this theme in ten chapters relating can open fruitful avenues in modern debates over sanctification to the gospel, God, creation, cove- these topics. He mediates between competing op- nant, incarnation, union with Christ, justification, tions related to the ordo salutis with two important grace and nature, grace and responsibility, and observations. First, he writes, Servant Reading Servant grace and discipline. He argues that sanctification Justification serves as the basis or ground for must be related to all these doctrines in order to the transformative sanctification by the Spirit; remain grounded in the gospel (44). It is not really syntactically, this is evident in that [Heb.] 8:10–11 describe a sanctifying work of the 1 http://opc.org/os.html?article_id=718&issue_id=140. 111 112

Ordained Servant $ Volume 27 2018 tween sovereign graceandthehuman responsibil ence toGod.Thisstrengthenstherelationshipbe continual actsoftheSpiritineveryactobedi actual holiness.Oweninsistedthatbelieversneed infused habitsofgraceareinsufficient to produce (250–51), heneglectsOwen’s equal insistencethat grace inbelieversthroughtheir union withChrist Owen’s insistencethattheSpiritinfuseshabitsof the habitsofgrace.WhileAllenrightlypoints to relation totheauthor’s appealtoJohnOwenon will paveaforwardpathinsuchdebates. Perhaps adding morevoices totheconversation terms setbycontemporarydebateswanttogiveus. existence ofmoretheologicaloptionsthanthe of suchtheologicalretrievalisthatitrevealsthe than inunion withChrist.Oneofthebenefits tively, rootingsanctificationinjustificationrather causal orlogicalordertojustificationor,alterna to choosebetweenunion withChristwithoutany exposition ofthe Decalogue,forexample. How pathway topersonal holinessinlightofaproper tion relatedtosanctification. Itwillnotprovidea adjustment wouldmakeagreat bookevenbetter. of theSpiritinlivesbelievers. Thisminor robust emphasisonthecontinual andpersonalacts of grace(254),yetthisstillfallsshortOwen’s habits ofgracedonotdetractfrom“ongoing acts” ity topursueholiness.LaterAllenaddsthatinfused I haveoneminor quibble withthisbookin This obviatestheproblemofforcing readers ous Godofthegospel.(183) benefit: thetransforming presenceoftheglori into ajourneythatterminates inastillgreater but itisanentrywayblessingthatbringsone not meanttobeafinalorultimateblessing, God canandwillsanctifyus.Justification is grace; inotherwords,Godjustifiesussothat Sanctification isthefinalcauseofdouble Secondly, hewrites, finally andfully. (182) is ajustifyingworkofforgivingtheir iniquities transformation occurs“for”or“because”there law writtenuponthehearts,and8:12saysthis This book does not answer every vital quesThis bookdoesnotanswerevery vital ------today. Whileweneedmorethansuchtheological ers shows how necessary thisbookisforthechurch precisely thepoint atwhichAllenmeetshisread progress intheir sanctification.Thefactthatthisis reason whymostChristiansdid notmakegreater needed tofosterfaith,andthatthiswastheprimary biblical meditationleftuswithoutthematerials solidly. Owenbelievedthatfallingshortofsuch holiness seriouslyandtobuildonthisfoundation Christ’s callto foundation thattheyneedtotake exegetical approachtohissubjectgivesreadersthe Allen’s Christological,systematic,and trinitarian, theological footingthanmostmoderntreatments. ever, itplacesthepursuitofholinessonbetter Seminary inGreenville,NorthCarolina. atic theologyatGreenvillePresbyterianTheological Presbyterian Church servingasaprofessorofsystem Ryan M.McGraw in holinessattheknees. bypass itentirelythenwewillcutoffourprogress donotneedless,andif we reflection, wecertainly

is aministerintheOrthodox

- - him to meaningful ministry as he sought to exalt I Shall Not Die, But Live the Lord in the midst of severe affliction. Taylor’s posts drip with grace and with the by Douglas Taylor Word of God. Written in devotional style, each post shows a deep acquaintance with the Scriptures, and with Reformed literature and hymnody. Taylor Originally published electronically in Ordained Servant December 20181 quotes from and discusses more than forty different writers, most from the Scottish covenanting and by Gordon H. Cook, Jr. Puritan traditions. His favorite authors, other than the writers of Scripture, appear to be Thomas Wat- I Shall Not Die, But Live: Facing Death with son, Samuel Rutherford, and Charles Spurgeon. Gospel Hope, by Douglas Taylor. Banner of Truth, He also includes lines from more than twenty-five Edinburgh, 2016, xxviii + 332 pages, $22.00. hymn writers, favoring Augustus Toplady, Charles Wesley, and Isaac Watts. These writers from genera- n our age of Twitter and YouTube, talking about tions gone by were no strangers to suffering and Ideath may be the last taboo. For many, apart death, and they provide mature and rich reflection from murder mysteries, death is a most uncomfort- on the subject, as well as undaunted hope in the able and morbid topic, to be avoided if possible. glories that await those who rest in Christ. Indeed, The irony of this is that, because of the sin of our Taylor takes his place among them as one who first parents, we are all dying. But thanks be to thoughtfully and reverently reflects upon his faith God, Christ Jesus, by his death and resurrection, and the Holy Scriptures as he approaches the end has opened the way of eternal life for all who trust of his own earthly pilgrimage. Yet in all these reflec- in him. Our standards remind us, “the souls of tions, there is nothing morbid or discouraging, but believers are at their death made perfect in holi- consistently a positive anticipation of the glories ness, and do immediately pass into glory; and their that await those who sleep in the Lord. bodies, being still united to Christ, do rest in their Taylor’s posts do not focus on the ups and graves till the resurrection” (WSC Q. 37). Thus downs of his physical struggle with cancer. Never- Thomas Watson, in his A Body of Divinity, affirms theless, at times those struggles do enter into the that “those who can say ‘to me to live is Christ,’ material, as when, just a month before his death may comfortably conclude that to die will be gain he writes: “I never intended this blog to report on (Phil. 1:21)” (206). my health, but to glorify Christ; however, I would In May 2011, Douglas Taylor, an assistant edi- request your supportive prayers concerning the tor for Banner of Truth Trust, was diagnosed with [symptoms] which have hindered me recently” inoperable liver cancer. In response, Taylor decided (330). Perhaps it is the chaplain in me that finds to spend his final energies writing “to glorify God the scattered allusions to his personal health to be and to exalt the Lord Jesus Christ” (xxvii). He de- most poignant reminders that these are not abstract veloped a blog, “Words Worth Declaring,” to which theological reflections but rather a personal wres- he posted regularly. You can find this blog atwork - tling with God’s Word as it applies to all of life. sworthdeclaring.blogspot.com. Banner of Truth has Taylor begins his first blog by quoting Dr. selected 248 of these blog posts, slightly edited, to Samuel Johnson: “Depend upon it, Sir. When a include in the volume I Shall Not Die, But Live: man knows he is to be hanged in a fortnight, it Servant Reading Servant Facing Death with Gospel Hope. This title, drawn concentrates his mind wonderfully.” He then adds, from Psalm 118:17, came to Taylor’s mind after a “Something similar may be said of a man who is di- night in which he thought he might die. They led agnosed with an incurable disease which normally carries a prognosis of about six months” (1). His 1 http://opc.org/os.html?article_id=724&issue_id=141. posts consistently reflect this clarity of thought and 113 114

Ordained Servant $ Volume 27 2018 erford (298). Cousin, reflectingthedyingwordsofSamuel Ruth hymn, “TheSandsofTime AreSinking,” byAnne personal strugglecomesfromthelinesof God hasbroughthisservanthome. desired haven”(Ps.107:30 God’s Word: “Sohebringeththemuntotheir hymns: 8, 2014closeswiththelinesofoneWesley’s to bewithhisLordandSavior. Hisfinalpost,May testimony toGod’s graceduringhisjourney. lor’sa finaldays,andinthewritingshehasleftas story fromtheGreatAwakening, Philippians 1:18–26.Taylor sharesthisbywayofa lence thatisalsoreflectedintheapostle Paul in commitment toChrist. who, likeDouglas Taylor, arefacing aterminal Taylor’s own summary ofhisblogand from And heconcludeswithafinal quotation Let metoThybosomfly. Jesus, Loverofmysoul, On June 2,2014,DouglasTaylor wenthome Both viewsarewellreflectedinDouglas Tay he shallthinkpropertocallmehome.” (30) my LordandMasterasfaithfullyIcan,until long asIcan—aswellcan—andtoserve death,” hedeclared.“Mybusinessistoliveas Jr., dissented. “Ihavenothingtodowith field, butanolder minister, William Tennent, Those presentgenerallyagreedwithWhite over andhewouldbewithChristinglory. comfort hefeltthatsoonhislaborswouldbe [George] Whitefieldwasemphasizingthe Within Taylor’s postingsthereisanambiva This excellent devotional is well suited to any This excellent devotionaliswellsuitedtoany From Immanuel’s land. I hailtheglorydawning While sinkslife’s ling’ring stand, Amidst the shades ofevening, That leanethonhisguide, Now, likeawearytraveler, ‘Gainst storm,andwind,tide: I’ve wrestledontowards Heaven, kjv ). Most certainly, our ). Mostcertainly,our - - - - CHANS HomeHealthinBrunswick. has anextensiveministryasahospicechaplain with Hospital anditsaffiliatedextendedcare facility and Pastoral Care(Chaplain)programforMidCoast (OPC) inBrunswick, Maine.Hecoordinatesa (formerly MerrymeetingBay)PresbyterianChurch Gordon H.Cook,Jr. the vicissitudes oflivinganddyingwithChrist. devotional foranyonewhodesirestowrestlewith ister withsuchpersons.Butitisalsoaworthwhile illness (andweallare),aswelltothosewhomin

is the pastor of Living Hope is thepastorofLivingHope

- ogy. He explores philosophy and theology from his own peculiar triperspectivalism. While some may Servant find this as a constraining feature, readers can still profit from his analysis even if they do not agree with his approach. Frame has thirteen chapters on Reading the Greek philosophers, patristic, medieval, early modern, enlightenment, and modern periods. He writes for a seminary-level audience given that the book originated as his lectures for a course titled Review Articles “History of Philosophy and Christian Thought” (xxv). I believe, however, that laymen who are willing to invest the time can profit from the book, as Frame’s style is easy to follow, and he breaks (Dis)Engaging our most of his chapters into smaller sub-sections. This division of his subject matter facilitates briefly Reformed Fathers exploring the thought of an individual theologian or philosopher without being overwhelmed. (?): A Review of John Strengths Frame’s A History of West- Frame’s book has a number of positive qualities. First, one of the biggest holes in a ern Philosophy and Theology seminarian’s education is his lack of philosophical knowledge. Many are unaware of the connec-

Originally published electronically in Ordained Servant tions between philosophy and theology and thus January 20181 come ill-prepared for the serious study of theology. Frame’s book, therefore, helpfully identifies key by John V. Fesko figures, ideas, and texts that equip students with an overview so they can get their bearings when A History of Western Philosophy and Theology, by first introduced to various theological ideas. How John M. Frame. Phillipsburg, NJ: P&R, 2015, xxix important is Aristotle to Thomas Aquinas or Sӫren + 875 pages, $59.99. Kierkegaard to Karl Barth, for example? Frame’s work addresses such questions in a useful manner. ohn Frame has been a popular fixture in Second, Frame’s work has important peda- JReformed and Evangelical theological discus- gogical aids that assist the uninitiated reader. Each sions for the last forty years. He has concluded chapter has a running outline, which enables his formal academic career and has published readers to know where they are in Frame’s exposi- a number of works. Among Frame’s books is tion. He also provides a list of key terms, study his recent A History of Western Philosophy and questions, and a bibliography of print and online Theology, which he wrote over decades of teach- primary and secondary sources. Professors who ing. Frame’s work is a massive survey that spans want to form discussion questions or exams will from the peripatetic philosophers to the present

find these features useful, and students who want Reading Servant day and thus covers roughly two thousand years to learn more about a philosopher or theologian of the interaction between philosophy and theol- will benefit from the bibliographic information at the conclusion of each chapter. A third positive aspect of the book is the 1 http://opc.org/os.html?article_id=669&issue_id=131. 115 116

Ordained Servant $ Volume 27 2018 that reliessoheavilyonInternetsources? does thissayaboutthelong-termviabilityofabook the accuracyorpermanencyofcited URL’s. What page warning itsreadersthatitdoesnot guarantee places adisclaimer onthepublicationinformation curacy? CambridgeUniversity Press,for example, the yearsandunnecessarilyhobblebook’s ac many ofFrame’s cited sourceswillevaporateover links thatnolongerexist(517n18;528n49).How long theywilllast.Idiscovered, forexample,two to websiteswhereonehaswonderexactlyhow seminarians. Atthesametime,therearecitations in pdfformatareusefultobudget-constrained example, thatprovidepreviouslypublishedbooks therefore legitimate.Identifyingwebsites,for Many ofthesourcestowhichFrame points are and publicationshavemigrated totheInternet. superhighway, anumber ofacademic discussions Granted, withtheadventofinformation ogy, Iquestion theroutineuseofInternetsources. theological issues.Onmattersrelatedtomethodol historical- and theothersrelatetosubstantive phy, thereareboundtobegapsandlimitations. such alargeswathofhistory, theology, andphiloso can alsocarryweaknesses.Inabookthatcovers Weaknesses particular theologianorphilosopher. periods ofhistoryorgettheir bearingsforone source wheretheycanbegintoinvestigatelarge breadth ofFrame’s survey. Studentshaveare seminarians. Whyslogthrough Gadamerwhen bly harmthescholarship andknowledge offuture example thatstudentswillfollow, which will possi use ofInternetsourcesunintentionally setsabad other legitimize both?Myfearisthatthefrequent ofonebesidethe choose? Doesthepresentation sites likeWikiquote, whichonewillthestudent When studentsseeprimarysourcesalongsideweb students willuseFrame’s cited Internetsources. The first weakness pertains tomethodology The firstweaknesspertains Methodology At thesametime,abook’s greateststrength My greatest concern, however, pertains tohow My greatestconcern,however, pertains ------avoided publishedsources. byciting reputably book isadeficiency thatcouldhavebeeneasily The useofWikipedia sourcesforanacademic rather thantheWikipedia summaryofit(309–10)? version oftheAuburn Affirmation,forexample, curate andthusreliable?Whynotcite apublished the uninitiated ensurethatthecited pageisac can edit aWikipedia page,how canstudentsand pedia asasource(e.g.,449n135).Sinceanyone a researchpaper?Insomecases,Frame cites Wiki you cangotoWikiquote togetwhatyouneedfor Eerdmans, 1931), 11n1. 3 tering intheIncarnation 2 origins oftheterm?Whatdoes theconceptentail? few haveaskedquestions suchas,What arethe Stone Lectures(1898)atPrincetonSeminary. from Orrandpromotedtheconceptinhisfamous Abraham Kuyper(1837–1920)thenpickeditup term, andhenoteditsGermanIdealistorigins. of thefirst,ifnottheologiantouse and worldviews.JamesOrr(1844–1913)wasone and philosophersdid notthinkintermsofsystems theology? PriortotheEnlightenmenttheologians his assessmentofthehistoryphilosophyand atic aboutemployingtheconceptof and termthroughouthisbook.Whatisproblem the universe” (1).Frame thenemploystheconcept worldview.’ A ‘the disciplined attempttoarticulateanddefend a the conceptof first pageofhisbook, Frame immediately uses logians bringtotheir enterprise?Yet, onthevery thought. Whatunbiblicalassumptionsdotheo underlying presuppositionsbehindasystemof ian thoughtistosubjectbiblicalcritique the perspective, andoneofthehallmarksVan Til acknowledges thathewritesfromaVan Tilian seventeenth-century Reformedtheology. Frame worldview relate tohisuncriticaluseoftheconcept Abraham Kuyper, James Orr, The remaining weaknessesinFrame’s book Historical Theology , andhistreatmentofsixteenth- The Christian View of GodandtheWorld asCen worldview worldview Lectures onCalvinism (1893;Edinburgh, Andrew Elliot,1907). isageneralconceptionof : “Idefine (1898;GrandRapids: philosophy worldview 3 as - in But - 2

- - - - And, if its origins lie in Kantian philosophy, would is that medieval theology was not truly biblical and anyone prior to the eighteenth century approve of imposed concepts on the text rather than directly the application of the concept to their theological engaged it. Mishandling the Bible might be true of or philosophical claims?4 Worldviews are systems some, but certainly not all medieval theologians. of thought, yet such a manner of evaluating the The overall structure of medieval theological history of philosophy has been brought into ques- works such as Aquinas’s Summa or Peter Lom- tion and subject to trenchant critique.5 One might bard’s (1096–1160) Sentences, for example, follow employ the concept of worldview, but he should a chronological pattern—they move from God, to first subject it to careful examination to ensure that man, Christ, salvation, ecclesiology, and escha- in his efforts to explain pre-Enlightenment philo- tology.7 Frame also accuses Aquinas of developing sophical or theological ideas he does not press his doctrine of God from natural reason because them into a foreign mold. he supposedly followed Aristotle and was thus The second historical-theological weakness in incapable of insulating his theology from autono- Frame’s book pertains to elements of his treatment mous thought (146). Such an opinion is common of medieval, Reformation, and post-Reformation among contemporary Protestants, but there is a theology. Frame makes a number of unsupported sea of literature that makes the opposite case based claims, such as the reason medieval theologians on a close primary-source reading of Thomas.8 All employed Greek philosophy was because they one has to do is consult Aquinas’s opening argu- sought academic respectability, and that this quest ments of his Summa Theologica and his numerous for respect lead to the creation of scholasticism biblical commentaries to see that Frame’s claim (140–41). Yet when one consults medieval works, does not square with the evidence.9 Frame instead Frame’s claim does not match the evidence. paints Aquinas as a rationalist (154). One may Theologians like Thomas Aquinas (1225–74) did certainly make such claims, but not apart from not employ Aristotelian philosophy out of a desire evidence. to seek academic respectability but because they The same type of pattern unfolds in his analy- sought a means by which they could dialogue sis of the Reformation and post-Reformation pe- with and evangelize Muslim philosophers.6 In his riods. Repeating the canard that the Reformation efforts to explain medieval and Protestant scho- was a nearly total break with the medieval past, lasticism, Frame does not cite or interact with Frame claims that Calvin’s epistemology was a established authorities in the field, such as Heiko “sharp departure from the patterns of medieval and Oberman, David Steinmetz, Richard Muller, Renaissance philosophy,” and that he makes “no and Willem Van Asselt. Frame writes as if these accommodation to Greek philosophical views, or scholars never existed. Frame instead relies on the to intellectual autonomy” (174). Frame ignores the questionable analysis of Peter Leithart, who claims rather large body of secondary literature that notes that medieval theologians such as Peter Abelard (1079–1142) organized their theology around top- 7 Karl Rahner, ed., “Scholasticism,” in Sacramentum Mundi: ics rather than following the course of the biblical An Encyclopedia of Theology, 6 vols. (London: Burns and Oates, 1970), VI:26. text (142–43). The implication of Leithart’s claim 8 See, e.g., Richard A. Muller, “The Dogmatic Function of St. Thomas’ ‘Proofs’: A Protestant Appreciation,” Fides et Historia 24 (1992): 15–29. W. J. Hankey, God in Himself: Aquinas’s Doctrine 4 For the history of the origins of the concept, see David K. of God as Expounded in the Summa Theologiae (Oxford: Oxford Naugle, Worldview: The History of a Concept (Grand Rapids: University Press, 1987), 36–37; Lawrence Dewan, “Faith and Eerdmans, 2002). Reason from St. Thomas Aquinas’s Perspective,” Science et Esprit Reading Servant 5 Leo Catana, The Historiographical Concept ‘System of Philoso- 58/2 (2006): 113–23; Christopher T. Baglow, “Sacred Scripture phy’: Its Origin, Nature, Influence, and Legitimacy (Leiden: Brill, and Sacred Doctrine in Saint Thomas Aquinas,” in Aquinas on 2008), 1–10, 283–329. Doctrine: A Critical Introduction, ed. Thomas Weinandy, Daniel 6 Thomas Aquinas, Summa Contra Gentiles, 5 vols., trans. An- Keating, John Yocum (London: T & T Clark, 2004), 1–24. ton Pegis (Notre Dame: University of Notre Dame Press, 1991), 9 Thomas Aquinas, Summa Theologica (rep.; Allen: Christian I.ii.3 (vol. I, p. 62). Classics, 1948), Ia q. 1. 117 118

Ordained Servant $ Volume 27 2018 Pagan: Calvin’s UseofCiceroinInstitutes1:1–5,” tionsgeschicte 1:1–5, ACaseStudyinTheologicalMethod,” 10 “But the but onebrilliantlightamongasparklinghost. intheReformedgalaxy,undoubtedly abrightstar oftheReformedtradition.tainhead unlike Luther,wasneverdesignatedasthefoun cessors (175).ThisisinaccuratebecauseCalvin, Reformation asonebetweenCalvinandhissuc relationship betweentheReformationandpost- three questionable claims.First,hedescribesthe extremely overblown, butheneverthelessmakes between Calvinandhissuccessorshavebeen acknowledges thatthesupposeddiscontinuities he addressespost-Reformationdevelopments.He 428–347 with Calvin’s explicit positiveappealtoPlato(ca. little basisinfact.How doessuchaclaimsquare ethic” (206).Suchaclaimisverypopular,buthas epistemology, and purity thebiblicalmetaphysic, philosophy andwereabletosetforthinrelative dieval pastand“admitted noobligationtoGreek Calvin andLuthercompletelybrokewiththeme Thomism thanFrame admits. Frame believesthat on ahostofissues. (and discontinuities) betweenAquinas andCalvin Moreover, scholarshavenotedthecontinuities of Cicerodifferent thanAquinas’s useofAristotle? of his from his Calvin’s useofCicero’s (106–143 Cambridge University Press,2004), 239. Companion toJohn Calvin 13 Philosophy I.iii.3. Ingeneral,consultCharlesPartee, Henry Beveridge(Edinburgh: CalvinTranslation Society, 1845), 12 (2006): 77–98,esp.81–90. Calvin,” Natural Law andtheReformation:AComparisonofAquinas and Rapids: Eerdmans,2006),70–97;DavidVanDrunen, “Medieval discovering NaturalLawinReformedTheological Ethics University Press,2004), 363–64, 367–78;StephenGrabill, 11 Theological Journal See, e.g.,EgilGrislis,“Calvin’s Use ofCiceroinInstitutes Carl Trueman, “CalvinandCalvinism,” in E.g., JohnCalvin, See, e.g.,Paul Helm, Second, Frame makesthepuzzlingstatement: Frame’s analysisisequally inadequate when Institutes American CatholicPhilosophicalQuarterly (Louisville:Westminster John Knox,1977). BC De NaturaDeorum feeling 62/1(1971):5–37;Peter J.Leithart, “ThatEminent ), forexample? , forexample. 52, no.1(1990):1–12. onegetsfromthepost-Reforma Institutes oftheChristianReligion 11 John Calvin’s Ideas Calvinwasmoreindebtedto , ed.DonaldK.McKim (Cambridge: 12 intheopening pages 10 How isCalvin’s use Calvin andClassical BC (Oxford:Oxford 13 Archiv fürReforma The Cambridge Calvinwas ) arguments Westminster 80,no.1 (Grand , trans. Re ------deep. Calvin’s sis original).Heclaims: generated bytheoriginalReformers”(175;empha tion literatureisverydifferent fromtheatmosphere Theology de laVocation etdel’Election duFidele Examination ofFrancis Turretin’s Sermon 1676); cf.J.MarkBeach,“Preaching Predestination—an gile, &ProfesseurenTheologie L’Ecriture SaintePar Francois Turretin MinistreduSaintEvan 14 result ofthisacademic movement”(175). From the churchesintoliberalismistosomeextent will havetodecide whetherthelater declensionof to blamefortheriseofliberalism:“Thereader scholasticism waspossibly sertion thatProtestant and evaluateworksintermsofsubjectivefeelings? fair? Shouldahistorianignoreaudience andgenre of JohnPiper. Butissuchacomparison usefulor dry comparedwiththewarmandpersonalsermons example, thatFrame’s bookisoverlytechnical and written towards different ends.Onemight say, for and Socinian theologians.Thesetwoworkswere disputation withRomanCatholics,Arminian, Turretin’s stitutes theologian andapastor. (1623–87)? Turretin wasaReformedscholastic Calvin’s sermonscomparewithFrancis Turretin’s forthesakeofargument,how do normative status Reformation Reformedworks.Assuming Calvin’s felt discontinuities betweenReformationandpost- issue ofgenreinhisassessmentthesupposed tic attimes.Nevertheless,Frame neverraisesthe Reformed scholasticworkandevenmorebombas See, e.g.,Francis Turretin, Frame’s analysisisamile wideandaninch cism described bythephrase more useofphilosophyandthereforeisoften Itmakes moreargumentative. more detailed, post-Reformation theologyismoreacademic, cal andecclesiasticalcrisestheyfaced.The personal, existentialresponsestothetheologi The writingsofLutherandCalvinarehighly Third, Frameas makestheunsubstantiated isanintroductorytheologicaltextwhereas 21(2010):133–47. . (175) Institutes Institutes isgearedtowards technical (Geneva:Samuel deTournes, is as argumentative asany isasargumentative 14 Sermons sur Divers PassagesSermons surDivers de Moreover,Calvin’s Protestant Scholasti ,” ,” Mid-America Journal of De l’Affermissement In ------the vantage point of historiography, to suggest that Junius, Turretin, John Owen, Wilhelmus à Brakel, one movement created a complex theological Thomas Goodwin, and the like? Ignoring these movement hundreds of years later is exceedingly theologians is troubling because, many of them problematic. There are seldom silver-bullet theo- speak to the very issues that Frame discusses in ries that explain the rise of multifaceted historical his book—the relationship between philosophy phenomena. Liberalism arose from many different and theology. Junius and Turretin have excellent causes such as climate change, which produced treatments on theological prolegomena, as does famine, religious wars, economics, politics, theol- Richard Muller in his Post-Reformation Reformed ogy, as well as unbelief. Frame does not explain Dogmatics; his first volume on prolegomena and how disputing a topic in a precise manner within the Reformed scholastic use of philosophy is the context of a university leads to the rejection especially relevant.15 Theological students would of biblical authority. In four hundred years, will greatly benefit from the wealth of primary-source a Frame-minded historian claim the same about research that Muller presents. The same is true Frame’s book? Will his academically oriented about Willem Van Asselt’s Introduction to Re- treatment of the history of philosophy and theology formed Scholasticism.16 But more importantly, lead to the rise of a new form of liberalism? Such these works showcase the incredibly erudite early historiography is neither responsible nor helpful modern Reformed treatments of the relationship to theological students. If Frame wants to argue between philosophy and theology. If students that Protestant scholasticism contributed to or ignore these works, they do so to their theological was responsible for the rise of liberalism, then he impoverishment. should present objective evidence, not float uncor- roborated opinions. Conclusion Frame is certainly within his rights to advo- John Frame has provided students with a good cate his views regarding medieval, Reformation, survey of the history of philosophy and theol- and post-Reformation theology, but in these areas, ogy, one that seminarians can undoubtedly use he sets a bad example for seminary students. He to great benefit, the aforementioned weaknesses hardly cites any evidence to support his assertions notwithstanding. I am grateful for what this book regarding the aforementioned weaknesses. More- represents—decades of teaching students to think over, when I reached the end of the chapter on critically about these weighty matters. But read- early modern thought, I expected at least to find ers should be aware of Frame’s uncritical use of suggested primary and secondary-source read- modern categories such as worldview and that they ings so that students could investigate matters for will have to go elsewhere to find accurate coverage themselves, but I found none. Among the scores of of medieval, Reformation, and post-Reformation contemporary sources that Frame provides, Calvin philosophy and theology. The need to supple- is the only early modern name that appears. He ment Frame’s engagement of medieval, Reforma- also does not list a single secondary source that tion, and post-Reformation theology is not about originates from the Oberman-Steinmetz revolu- an academic shortcoming but should be of vital tion that produced a massive body of literature interest to those who profess the Reformed faith. that has overturned much of the popular mythol- ogy that Frame continues to perpetuate. To that 15 Francis Junius, A Treatise on True Theology, trans. David Noe end, readers who want a fuller and evidence-based (Grand Rapids: Reformation Heritage Books, 2014); Francis Servant Reading Servant assessment of medieval, Reformation, and post- Turretin, Institutes of Elenctic Theology, trans. George Musgrave Giger, ed. James T. Dennison, Jr. (Phillipsburg, NJ: P & R, Reformation theology should consult key primary 1992–97), I.viii-xi; Richard A. Muller, Post-Reformation Reformed and secondary sources to form their own opinions. Dogmatics, vol. 1, Prolegomena to Theology, 2nd ed. (Grand Rapids: Baker, 2003). Why does Frame commend the works of Thomas 16 Willem Van Asselt, et al., Introduction to Reformed Scholasti- Hobbes, Spinoza, or Descartes but ignores Francis cism (Grand Rapids: Reformation Heritage Books, 2011). 119 120

Ordained Servant $ Volume 27 2018 California. Westminster SeminaryCaliforniainEscondido, atic andhistoricaltheologyacademicdeanat byterian Church andservesasprofessorofsystem John V. Fesko theology. in medieval, Reformation,andpost-Reformation of labors,butweshoulddosowithequal interest can definitely learnfromJohn Frame’s lifetime Christ’s giftstothechurch(Eph.4:11–13).We when wecarefullyengagethepast,learnfrom the contextofchurchfromeveryage,andthus, come totheBiblealone.We readtheBiblewithin last wordinmattersoffaithandlife,butwedonot ness ofthechurch.Scriptureisalwaysfirstand ogy thatbecomesdivorced fromthecatholicwit andcreateatheol so wedonotbecomesectarians therefore carefullyengagetheir theologicalworks dards andtheThreeForms ofUnity. We should our doctrinalconfessions,theWestminster Stan faith forguidance.Thesefathersinthewrote sixteenth- andseventeenth-centuryfathersinthe Presbyterian andReformedchurcheslooktoour

is aministerintheOrthodox Pres - - - - - 342 pages,$27.00. hood Happy—and CompletelyUnpreparedforAdult Growing UpLessRebellious,MoreTolerant, Less iGen: Why Today’s Super-connectedKidsAre by Gregory E.Reynolds January 2018 Originally publishedelectronicallyin Kids TheseDays 1 http://opc.org/os.html?article_id=672&issue_id=131. easy tointerpret. credibility toherconclusions, but arenotalways Thetextis lacedwithcharts,whichlend databases. her own extensiveinterviewsandfourimportant research areveryuseful.Shebasesheron nations ofthemethodsandassumptionsher enable generationalcomparisons(8).Herexpla sites (5).Twenge uses“large,over-timesurveys” to their entireadolescenceonsocial networking so anyonebornsince1993hasbeenabletospend opened itssocial networktoanyoneover age13, year theInternetwasborn,andin2006Facebook reminds usthatthefirstiGen’erswere born the (4).She in teens’behaviorsandemotionalstates” in 2012,Twenge seeing large,abruptshifts “started of thislatestgeneration. of thesmartphone’s unique dominance inthelife profession—she istroubledbysomeoftheeffects convictionofher from valuejudgments—astaple is aneye-opening read.Whiletryingtorefrain presence intheir lives.This,herlatestbook: adulthood withthesmartphoneasaubiquitous analysis oftheyoungestgenerationtoenterearly of theUSpopulation. from 1995to2012)makeupthelargestpercentage H Chapter 1dealswiththeslower progress of Just asiGen’ersbegantoentertheadultworld Dr. JeanM.Twenge’s sociological isadetailed , byJeanM.Twenge. NewYork: Atria,2017, a dominant generation,butiGen’ers(born ere theycome!Boomersthinkofourselvesas 1 Ordained Servant iGen - - , iGen’ers toward adulthood than any previous newspapers are not a boon for reading com- generation. Christine Rosen aptly titled her Wall prehension or academic writing. That might Street Journal review of iGen “An Aversion to partially be due to the short attention span that Adulting.”2 Not much dating, not wanting their new media seem to encourage. (64) licenses as soon as they are eligible, not working Consequently, SAT scores are dramatically summer jobs, and not socializing or studying, all declining (63). prolong the adjustment to adulthood. On the other Chapter 3 explores another negative effect of hand not having much sex, not drinking or smok- the new media on iGen’ers: a dramatic decline ing much due to the dangers of these activities are in personal presence. The subtitle to Twenge’s good on the surface but are often rooted in a more chapter tells it all: “I’m with you, but only virtu- intense self-orientation (42). Most importantly, ally” (69). She notes that the recent severe drop “iGen doesn’t rebel against their parents’ over- in teen socialization is coincident with the rise protection—instead, they embrace it.” Thus, it is of the smartphone (72–73). One of the darkest no surprise that this generation demands “trigger consequences is that “teens who spend more time warnings” and “safe spaces” (47). Twenge segues on screen activities are more likely to be unhappy” into chapter 2: “If teens are working less, spending (77). This result coincides with an ironic reversal: less time on homework, going out less, and drink- “The astonishing, though tentative, possibility is ing less, what are they doing? For a generation that the rise of the smartphone has caused both the called iGen, the answer is obvious: look no further decline in homicide and the increase in suicide” than the smartphones in their hands” (47). (87). “They talk about their phones the way an The impossibility of eliminating value judg- addict would talk about crack: ‘I know I shouldn’t, ments by sociologists—something Peter Berger but I just can’t help it,’ one said about looking at pointed out a generation ago in A Rumor of An- her phone while in bed” (50). Since nearly all lei- gels3—reveals itself in Twenge’s observation: “All sure hours are spent with new media, this is their in all, in-person social interaction is much better main environment (51). Tremendous psychologi- for mental health than electronic communication” cal pressure is put on teens to present a positive self (88). This is, of course, not a novel observation in on social media. Seeking affirmation is addictive light of the discipline of media ecology. Twenge and also unrealistic in terms of what is actually mentions no media critics in her index. So, the going in in the lives of teens (55–57). Absorp- value of her comments on electronic media lies in tion with new media also means that reading for the empirical and statistical research that confirms pleasure is almost nonexistent among iGen’ers. what media ecologists like Marshal McLuhan and Twenge astutely points out that statistics that show Neil Postman, among a host of others, have been iGen’ers reading more than older people are saying for a generation. skewed by the fact that the majority of the reading In chapter 4 Twenge expands on the mental of iGen’ers is for school assignments (60). She may health effects of the lack of face-to-face commu- be too pessimistic about the demise of the book, nication among iGen’ers; but now she calls it a but the trend is not encouraging. And the results crisis (95). Loneliness and depression are on the of this decline with this particular generation are rise. The deception of the online happy persona disturbing: exacerbates the problem. Again, she links the sharp

Apparently, texting and posting on social me- rise in mental health problems with the advent Reading Servant dia instead of reading books, magazines, and of smartphones: they “became ubiquitous and in-

3 Peter L. Berger, A Rumor of Angels: Modern Society and the 2 Christine Rosen, “An Aversion to Adulting,” The Wall Street Rediscovery of the Supernatural (Garden City, NY: Doubleday, Journal, Aug. 23, 2017. 1969). 121 122

Ordained Servant $ Volume 27 2018 a moreindividualistic conceptionoftheir faith Smith’s observationthatevenreligiousteenshave ligion. ShereferstoChristiansociologist Christian individualism isinlockstepwiththedeclinere religious (132). like prayerortheexistenceofGod,iGenisless history” (128).Eveninnon-institutionalbeliefs, near certainty, theleastreligiousgenerationinUS Word ofGod(126–27).“Overall,iGenis,with they did notbelievethattheBibleisinspired did notbelieveinGod,andonefoursaidthat 2016 oneinthree18-to24-year-oldssaidthey more arenow raisedinnonreligioushomes.By (122).Many strikingly moresocially acceptable” an erawhendisavowing religiousbeliefsbecame ing withanyreligion:“iGen’erscameofagein more encouraging.Fewer youngpeopleareaffiliat harming sleepforiGen’ers(113–17). the apple”(112).Smartphonesalsoappeartobe screen timeseemstobethe“wormatcoreof the doublingofteenagesuicide (110).Newmedia the coincident appearanceofthesmartphonewith breaking” increase,Twenge ishighlysuspicious of jumped 60%between2011and2016.(110) college studentswhoseriouslyconsideredsuicide attempted suicide increased43%.Thenumber of the pastyearincreased34%,andnumber who school girlswhoseriouslyconsideredsuicide in rise amonghighschoolandcollegeteens. is alsoaprimaryfactorinsuicide, whichisonthe person interactionplummeted”(104).Depression questions inchurch.” (141) didn’t feeltheycould “askmymostpressing life adults fromaChristianbackground saidthatthey meaning. Kinnaman foundthat36%ofyoung questions” theyhaveaboutlife, love,God,and discussions withiGen’ersthat address the“big (139). Shethenrecommendsthat: notes thatfewyouthpastorsaddresstheseissues on science, popculture,andsexuality(139). She (138). Theyoftendonotsharetheir church’s views Twenge correctlyobservesthattheriseof Chapter 5onthereligionofiGen’ersisno While othercausesmaybepartofthis“heart Between 2009and2015thenumber ofhigh Religious organizations shouldfocusonactive - - - loosen their views on premarital sex,same-sexmar loosen their viewsonpremarital chapter: InterestinglyTwengecal heritage. concludesthis lem inReformedchurcheswithourrichtheologi will increasingly resembleEurope”(226). or committed relationships, “TheUnited States concludes that withfeweryoungadultshaving sex life foralargenumber ofiGen’ers(221). Twenge in radical ways.Sosinglenesshas becomeawayof phone undermines traditional marriageandfamily fearful. Theindividualism cultivated bythesmart much easier(215).Thenewmedia makeintimacy is relationship. Relationshipsarestressful.Digital ofalifelong nography isstealingtheimportance tivity isdown. Commitment threatenssafety. Por means relationshipscomemuch later. Sexualac and race.For iGen’ersgrowing upmoreslowly Money, notmeaning, isthegoal(196). the work,butbecauseofsecurityincome. ity, notbecauseoftheintrinsicmeaningfulness of security toiGen.Their workethicisahighprior advertising worldbecomesagoal. thanmeaning (167).Thehighlivingofthe tant the securityofmoneymaybecomemoreimpor Extending childhoodisnotagoodideabecause health(162). this maynotbegoodfortheir mental ultimate victimgeneration(159).Asitturnsout, name “GenerationSnowflake” (154).Theyarethe second. Itseemsthattheir fragilitywarrantsthe intellectual, andemotionalriskscomeaclose is justthebeginning oftheconcern;reputation, Physicalsafety tion ofteenswhoarenotrisktakers. riage, andtransgenderindividuals (142). She believesthateventhesechurcheswill a senseofpurpose.(142) to strengthentheir relationshipsandgivethem Millennials wantreligiontocompletethem— because they’verecognized thatiGen’ersand Christian denominations have.Thatmight be members overthelastfewdecadesasother Evangelical churcheshavenotlostasmany Needless tosay, thisshouldneverbeaprob Chapters 8and9dealwithfamily, sex,gender, ofincome Chapter 7explorestheimportance Chapter 6issafetyfirst.Thisthefirstgenera ------iGen’ers assume that all races and gender The triune God and his revelation in Scripture is identities are created equal and are appalled when the ultimate grounding for navigating modernity. they encounter views to the contrary (227). The Whatever iGen’ers think about gender, race, decision to be what you wish is deeply rooted in vocation, or religion, God is in control of history iGen’ers’ individualism (230). “Even religious and they are made in his image; no amount of ge- teens embrace same-sex marriage” (231). Psychol- netic engineering or propaganda can change that. ogy classes in the public system implant the idea Furthermore, I know many Christian and a few that gender choices hurt no one (235). This, of non-Christian iGen’ers, who simply do not fit the course, is not true, when the larger picture of profile of Twenge’s research conclusions. relationships is taken into account. Twenge as- While we need to be careful not to pigeon- sumes that gender equality and fluidity is a positive hole iGen’ers with Twenge’s conclusions, there is development, betraying her value-neutral position enough evidence to cause great concern for the as a sociologist (238). rising generation of young people. Christian par- Racially iGen’ers think of integration as ents and church officers have a great responsibility acceptable instead of desirable. She concludes, to educate young people on the reasons why we however, that this is due to their assumption of ra- believe certain things and reject other ideas, like cial diversity, rather than opposition to it (245–46). evolution and same-sex marriage. Along with this, This tolerance, however, has a downside: “40% of genuine love for our unbelieving neighbors needs Millennials and iGen’ers agreed that the govern- to replace the often judgmental spirit with which ment should be able to prevent people from mak- we communicate our faith. Or as David Kinnaman ing offensive statements about minority groups” says, “We have become famous for what we oppose (250). Hence the trend toward disinviting campus rather than what we are for” (140). God’s amazing speakers that offend the sensibilities of students. grace in the true man Jesus Christ must, therefore, Twenge once again steps outside of the sociologi- take center stage. cal neutral stance by disapproving of these speech restrictions. Gregory E. Reynolds is pastor emeritus of Amo- Chapter 10 is a fascinating exploration of why skeag Presbyterian Church (OPC) in Manchester, iGen’ers voted for both socialist Bernie Sanders New Hampshire, and is the editor of Ordained and nationalist Donald Trump: radical individual- Servant. ism. iGen’ers have stepped outside party lines. Government “should stay out of people’s private business” (266). The iGen’ers “take the individual- ist mindset for granted” (275). But for all their Lib- ertarian instincts they do not believe that political involvement, including voting, makes a difference (284). In her conclusion, “Understanding and Sav- ing—iGen,” Twenge encourages more face-to-face interaction and less smartphone use. “Life is better offline, and even iGen’ers know it” (294). She counsels more parental involvement (297–98) and Servant Reading Servant exercise (300). Facing adult realities before leaving home is an obvious piece of advice. Learning how to evaluate evidence is also sage counsel. In the end Twenge fails to point to transcendent reality to ground her advice, much of which is worthwhile.

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Ordained Servant $ Volume 27 2018 declaring, “Preachingisdramatic”(xiii).Myfirst enterprises. being suchasureguideinthismostsignificant of Therefore, weareinthedebttoDr. Watkins for how itought tobedoneisofgreatimportance. and now, aproperunderstandingofwhatitisand confessions teach,theWord ofGodtoushere preaching oftheWord ofGodis,asReformed Ifthefaithful it areofthegreatestimportance. because thesubjectmatterandhistreatmentof educated layman.We canbethankfulthatitis, It isthusaccessibletoanythoughtfulpastoror and technical jargonthatburdenssomanytheses. have thedrawback, however, ofexcessiveacademic well-researched andcarefullyreasoned.Itdoesnot versity inKampen,TheNetherlands;assuch,itis doctoral dissertation fromtheTheologicalUni the HistoryofRedemption. Drama ofPreaching: Participating withGodin ten aneminently readableandusefulbook, E pages, $33.00,paper. Eugene, OR:Wipf&Stock,2016,xviii+255 the HistoryofRedemption The DramaofPreaching: Participating withGodin by AlanD.Strange April 2018 Originally publishedelectronicallyin The Drama ofPreaching 1 http://opc.org/os.html?article_id=687&issue_id=135. signifying nothing.” Sinceallthingswerecreated toldbyanidiot,“a tale fullof soundandfury, meaning, purpose orloveintheworld;allisrather and withoutwhichthereisno redemptive tale; told, theonethatgivesmeaning toeveryother simply becauseheexpositsthegreateststoryever preacher makesitsobygreatoratoricalskill,but thought was“itisifit’s anygood,” notbecausethe Watkins introduceshisworkbysimply Church inSt.Augustine, Florida,haswrit ric Watkins, pastorofCovenantPresbyterian 1 , byEricBrianWatkins. Itisaversionofhis Ordained Servant The - - each other. Thepedigree ofthenotionthatproper are notintensionwitheachotherbutcomplement preaching anditsredemptive-historicalcharacter the centralthemesofbookisthatdrama preaching asbeing “redemptive-historical.” Oneof speak inourReformedandPresbyteriancircles of ing, itmight behelpfultonotethatweoften preacher withhissubjectmatter. that wehaveinhimatitscenter,furnishes the havingChristandtheredemption dramatic tale, from creationtoconsummation,anditisthis into existence”(xiii).TheBiblerecordsthisstory by speaking,God,inasense,“preachedtheworld hermeneutical approachyieldsWatkins recognizes support whatthe bestofaredemptive-historical Henry KrabbendamandTerry Johnson(14). of World War IIbutmorerecently bycriticslike notes, thatwasachargelevied notonlyatthetime the practicalrealitiesofdaily life”(7).AsWatkins people withoutnecessarilytouchingdown upon as flyinghighovertheheartsandlivesofGod’s other approachesasoverlysubjective,“perceived approach asoverlyobjectiveinitsreactionagainst then andlaterperceived theredemptive-historical tive workofGodinhistory”(xiv).However, many the biblicaltext.wastodisplay theredemp back strongly, arguingthat.theintentionof torical preachersoftheLiberatedchurch“pushed of Christ”(xiv).Incontrast,theredemptive-his examples inabstractionfromthepersonandwork tion, “whichreducedbiblicalcharacterstomoral preaching thatemployed“exemplaristic”applica Schilder (2–8). particularly indebtedtotheleadershipofKlaas Netherlands in1944,the“Liberated”church, to theformationofanewdenomination inthe in theDutchchurchleading innosmallmeasure roots, however, stemfromthedebatesin1930s New Testament useoftheOld).Themorerecent mention manybiblicalantecedents(notably, the tion theory(ca.AD140–160),ofIrenaeusnotto rightly understood,isasancient astherecapitula proclamation oughttoberedemptive-historical, Before furtherexamining thedramaofpreach While Watkins, andthisreviewer, ardently Schilder andcompanyparticularlyobjectedto - - - - - that the Dutch redemptive-historical homiletical can be seen in the approaches of contemporaries approach (which is related to, but distinguished like Brian Chapell and Tim Keller), Watkins has from, the biblical-theological hermeneutics sections discussing homiletics vis-à-vis other dis- of Geerhardus Vos, Herman Ridderbos, et al.) ciplines (exegetical theology, systematic theology, sometimes suffered an unintended consequence: etc.; also the distinction between a redemptive- it yielded preaching that ossified the religious life historical hermeneutic and homiletic) and one of its auditors by failing properly to engage their that deals with the contention that redemptive- hearts.2 Watkins wants to retain all the objectivity historical preaching is rather new in the church (as of setting forth Christ and his redemptive work, compared, certainly, to other older methods). both prospectively in the Old Testament and Watkins explores and defines the drama of retrospectively in the New Testament (certainly redemption paradigm further in chapter 2, noting we want Christ central in our preaching). Yet, he the drama of Scripture itself (furnishing us with also wants to discover a better way to connect with several examples of how Scripture can be viewed one’s hearers and to elicit their participation in the as acts, pages 4–7, with additional scenes, pages text (something that he thinks superior to the older 31–34), including its striking imagery and typol- “application of the text” model). ogy. Watkins then explores the historical use of the Watkins believes that the more recent “drama drama metaphor, moving us from ancient times to of redemption” paradigm (as seen in Kevin contemporary ones, surveying a variety of partisans Vanhoozer, Michael Horton, Dennis Johnson, of such. Finally, he seeks, while offering appropri- et al.) may serve to advance the whole discussion ate cautions,, to “connect the dots between the and move us to a place in which the hearer in the [drama of redemption] paradigm presented thus pew can see “the Bible as a unified, redemptive far and [redemptive-historical preaching]” (55–63). drama in which God is not simply the author but (While some push the drama of redemption meta- the main actor.” At the same time, the listener can phor too far; Watkins, anchored as he is by the see himself and his fellows as a participant in that Reformed confessions, never does.) He makes con- drama (God has “granted the church a scripted nections not to be missed, that must be read and role that she must learn faithfully to perform on pondered, that this review cannot capture, with the world stage”). Thus, the drama of redemptive payoffs like this observation: “A sermon is much history (to meld the phrases) is one that not only more than a creative display of God’s redemption sets forth Christ’s work for us in history objectively as something merely to be believed; it is also a but subjectively draws us in so that our story is wo- summons to active participation in the drama of ven into his (xvi). Bringing the two together brings redemption by the life giving Spirit through the the historical and the existential together, making preaching of the Word” (58). sure that historia salutis and ordo salutis are prop- Closely connected with this is the postmodern erly integrated. This is the burden of the book, one appropriation of the metaphor and how a fitting that Watkins ably bears. use of it can be made in preaching to the postmod- In chapter 1 Watkins sets forth the contours of ern, which Watkins treats in chapter 7. If moder- the redemptive-historical preaching debates, treat- nity champions the propositional and postmodern ing first the debate in the Netherlands, particularly champions the personal, then properly preaching those surrounding the Liberated Church (1944), the gospel suits both. Preaching the Word is by and then the debate outside the Netherlands, es- its very nature propositional, since the Word, and Servant Reading Servant pecially among the heirs of Vos. Before proceeding all exposition of it, is in the form of propositions; to acknowledge that the discussion continues (and it is also personal, since the truth that we preach is a person (John 14:6). Only the Christian faith and its proper proclamation overcomes the false 2 Full disclosure: I am deeply influenced by the biblical theology of Richard Gaffin and the preaching of Edmund P. Clowney. dichotomy of propositional v. personal (modernism 125 126

Ordained Servant $ Volume 27 2018 shows usabetter way. hearers. Histreatmentofparticipation/application significance ofthispartthe Word ofGodforthe that letsthetextanditscontexttrulydictate Watkins wantsamoreorganic approach, one riding ahobbyhorseoraddressingcurrentevents. for thepreachertosaywhathewants,whether application, however, appearscontrived,anexcuse mean tomeaslistenerhereandnow?). Somuch engagement ofthesecondhorizon(whatdoesthis the textinitscontext)buttheremust bealively ment toonlythefirsthorizon(asoundexegesisof words, itisneverenoughtogiveasoundtreat of applicationtotheliveshearers.Inother tively homiletical movealwaysinvolvessomesort hermeneutic (thatbyitselfisalecture);thedistinc the textemployingasoundredemptive-historical should, thatpreachingismorethanexpositionof Qua Non Reconsideringthe “Application orImitation? an excellentchaptertothat(chapter5),entitled the pewwhohearssermon.Watkins devotes history andthespirituallifeofcongregantin sary connectionbetweenobjectiveredemptive only hisown perspective). and thepostmodernist (wholacksthetruth,having for boththemodernist (wholacksthepersonal) seemsquitethe grandmeta-narrative appropriate hearer, withhisown narrative,andsituatehimin drama ofredemptivehistoryandseekstobringthe the decades. Rather,preachingthatunderstands preaching passé,asmanyhaveclaimedinrecent v. postmodernism). Ourtimeshavenotrendered martyrs presented inthefaith“halloffame,” and chapter, chapter 4dealingwiththe“theatre” of forthegreat “faith” with chapter3settingthestage and 6manifest Watkins’s interestinHebrews11, in asignificant textlikeHebrews11.Chapter3,4, together, particularlyinthe service ofsermonizing and aredemptive-historicalone) might bestwork the twoapproaches(adramaofredemptionone original intent.Hisintentwastoseehow ern context.Thiswastheir insistenceand nothis the applicationofhisworktoevenpostmod We haveWatkins’s thesesadvisorstothankfor Participation hasbeencited beforeasaneces ofPreaching”(114–34).Allagree,or - Sine - - - contains: ReformedChristians,asmuchcontains: asany, tions), havecometostressthedramathatScripture Horton andWatkins (notonlythoseofothertradi ing thatanumber ofsoundReformedmen,like thinking withinandbeyondhiswork.It’s interest cism ofhisomissions butthatwhichcomesfrom following observationsarenotsomuch acriti discussed, makesthisworththepriceofbook. his theoreticalengagementofthissubject,already Watkins’s treatmentofHebrews11,apartfromall saints (whichdiffers frommereexemplarism). ofthe tion) dealingwithapplicationasimitation chapter 6(pickingupfrom5onimita (since Watkins otherwisemines welltheDutch Brethren ofthe CommonLifeandGerard Groote One might think thatWatkins wouldmentionthe have sufferedatthecontrivance ofpreachers. strained moralisticapplication thatmanytexts in keepingwithHebrews11) overthekindof itself isthegrandestdramaofall. believers todramaandtheclaimthatredemption the historicallergyofReformedandPresbyterian da. Moreworkneedstobedonehereinexploring suspicious thatithidessomelurkingliberal agen cians mayremainwaryofthedramametaphor, in lightofthefactthatmoreconservativehomileti of redemptionseemsworthexploring,particularly drama andseeing Scriptureaspresenting adrama arts. How we’vearrivedatapoint ofembracing and Presbyterianfolkhaveembracedthedramatic amusements.” still dismissed thetheatreandmoviesas“worldly as late1928theChristianReformedChurch went tothetheatre,thoughofteninvited,and els inEurope(1826–28)wasproudthathenever inhistrav centuries: CharlesHodge,forinstance, theatre everpenned.Thisistrueinsucceeding tix, William Prynneandhisinimitable of WilliamShakespeare,butwhoseeragaveus Divines, whonotonlyopposedperformances theatre. ThiswasmarkedamongtheWestminster have beenhistoricallyopposedtodramaandthe undoubtedly the most massive attack onthe undoubtedly themostmassiveattack Watkins coversagooddealinthiswork.The Watkins (especially alsoadvocatesimitation It’s onlycomparativelyrecentlythatReformed Histriomas ------context) as antecedents for such, since, at the heart not to say that preaching God’s Word may never of this Devotio Moderna was Thomas a Kempis’s have political or social implications. It does mean, The Imitation of Christ. Others before Watkins, however, that we should be guided by a healthy in other words, have emphasized imitation and spirituality of the church, one that understands the participation and it would be interesting to know spiritual character and calling of the church as an how this all might play or fit into what Watkins institution. A proper spirituality of the church is here recommends. one in which the church distinguishes itself from Watkins does cite the dynamic of the Holy the world, while giving itself to the world, holding Spirit in preaching, but I think that more could be out our Lord Jesus Christ as the only hope of a made of the work of the Holy Spirit in preaching, needy and dying world. both liturgically and historically. One thinks, for These observations spring from Watkins’s instance, not only of the real presence of the Spirit fecund theory of preaching. The book should be in the sacraments but in preaching, as some have read by all who preach and who aspire to preach. particularly noted. Additionally, regarding applica- It should also be read by well-informed laymen tion, or imitation (to stick to his preferred term/ap- who wish to know more about the elements that proach), one might fear that Watkins remains, as is comprise good preaching. I cannot recommend it often charged by critics of a redemptive-historical highly enough. homiletic, rather underdeveloped here. For instance, in discussing Genesis 22 (God’s command Alan D. Strange is a minister in the Orthodox Pres- to Abraham to sacrifice Isaac) as part of Hebrews byterian Church and serves as professor of church 11, Watkins tells us several things that the preacher history and theological librarian at Mid-America should not do by way of application (138–40). He Reformed Seminary in Dyer, Indiana, and is associ- does this frequently in this chapter, in fact. I gener- ate pastor of New Covenant Community Church ally agree with him, but am often left wondering (OPC) in Joliet, Illinois what he thinks correct application/imitation of the passage would be. Genesis 22 has some especially rich lessons (teased out by Edmund Clowney, for example), but these are not produced by Watkins. Perhaps the volume would be improved by two or three sample sermons on Hebrews 11 (in appendi- ces) in which a rich application could be shown to cohere with a drama of redemption and redemptive-historical approach. Finally, when it comes to application/imitation I think that the spirituality of the church, rightly understood, might help (and, rightly understood, it’s closely tied to a proper doctrine of the Holy Spirit). That we must preach the ethical imperatives of Scriptures is patent. Paul’s teaching, for instance, is fraught with such. But how one does it properly, even prophetically (in challeng- Servant Reading Servant ing wickedness in both the church and the wider society), without doing it politically, and I mean by this without doing it in a way that divides persons of the same confession, is a challenge. We must not preach a political or social message. This is

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Ordained Servant $ Volume 27 2018 System 2(16). System 1raisesaproblemdowestoptothinkwith rather thoughtlesslyinSystem1mode.Onlywhen agreatdealofeffortwetendtolive cause thistakes anything, especially complextopics andideas.Be timetothinkcarefullyabout slow because ittakes whatever reason,hence it isbasedonthingswehavealreadydecided for Kills.” Kahnemanlabelsfastthinking,“System1”; tily titlesonesectionofthefirstchapter:“Speed between slow andfastthinking.AsJacobswit distinctiona fundamental madebyKahneman our argumentsincontroversy. Jacobsbuildson our prejudices driveourdecision-making and and Slow psychology Daniel Kahneman’s (11). HereliesheavilyonPrincetonprofessorof could possiblyleadtowhattheyjustsaidordid” when wecan’timaginewhatchainofreasoning ask whenwefindsomeone’s behaviorinexplicable, tion: Whatwereyouthinking?“It’s aquestion we think that.Jacobsbeginswiththecommonques N 157 pages,$23.00. Odds How toThink: ASurvival GuideforaWorld at by Gregory E.Reynolds May 2018 Originally publishedelectronicallyin How toThinkIrenically Harcourt, 1999),150–73. Adam: EssaysonModern Thought 3 Straus andGiroux,2011). 2 1 http://opc.org/os.html?article_id=694&issue_id=136. “isagreat exampleofourcollec term Puritan in whichsheobservesthatourpejorativeuseofthe Marilynne Robinson’s andPrigs,” essay“Puritans Marilynne Robinson, “Puritans andPrigs,”Marilynne Robinson, “Puritans in Daniel Kahneman, Jacobs unpackstheproblembyreferringto , byAlanJacobs.NewYork: Currency, 2017, without thesubtitleonemight legitimately o, thisisnotabookaboutlogic,although 1 (12). 2 Jacobsanalyzesthewaysinwhich Thinking, Fast andSlow pre (Boston: Houghton Mifflin judice. “System2”is Ordained Servant Thinking, Fast (NewYork: Farrar, The Deathof - - - 3 -

Roper amemberoftheWestboro BaptistChurch Jacobs isespecially fascinated byMeganPhelps- those thatarerequired forclubmembership(24). dices, ratherthanengageintrueinquiry, especially professors andstudentsaliketoshoreuppreju ing their prejudices.” they arethinkingwhenmerelyrearrang liam Jamesopined:“Agreatmanypeoplethink philosopher andpsychologist(1842–1910),Wil knows issocially approved”(20–21).AsAmerican reward isthepleasureofsharinganattitudeone information aboutthethingdisparaged, whenthe tive eagernesstodisparage withoutknowledge or and loyaltieswe valueasgood,either forgoodor “relational goods” Jacobsmeansthecommitments deeply impoverished modelofrationality” (48).By for thepower andthevalueofrelational goodsisa ments aboutirrationalthinking, thatcan’taccount of rationalthinking,andaresulting setofjudg reason alone.Jacobsputsitthis way:“[A]naccount These relationaldecisions cannotbereduced to of ultimateloyaltiesthroughthoughtandaffection. be also”(Luke12:34).Theheartsensesthevalue “For whereyourtreasureis,therewillheart heart involvesbothloyaltyandrationalthought. assessments wemake.Thebiblicalconceptofthe ing, allofwhichplayapartinthedecisions and bilities thatcombinereasonwithemotionorfeel poetry tobolsterhispoint. Poetry appeals tosensi essential ingredient inproperthinking.Jacobsuses which IbelieveisJacobs’s point, theybecome an ed withdeepseatedloyaltiesandcommitments, interfere withhealthythinking;butwhenconnect Feelings oremotionoftenseemsosubjectiveasto he wouldhavebeenbetterservedhaddoneso. word affectionsinhispleafortheplaceoffeelings, thought? (39–44).AlthoughJacobsdoesn’tusethe ings inthinking:Dofeelingsundermine rational her down, andshebegantothink(31–34). friendliness amongthegayopposition.Thisslowed promoting theWestboro message,sheencountered challenged when,throughTwitter, whereshewas 1thinkingwas rhetoric andprotests.HerStage in Topeka, Kansas,infamousforitsrabidantigay Even inacademia ideasareoftenstudied by Jacobs raisestheissueofplacefeel ------ill. the place of feeling in right thinking, encourag- Chapter 2 deals with attractions. “This ing us to consider dispositions along with beliefs suggests that the problem of belonging and not (87). At this point G. K. Chesterton deserves to be belonging, affiliation and separation, is central to quoted in full: the task of learning how to think” (54). Thus, to If you argue with a madman, it is extremely be accepted in a group to which we are attracted probable that you will get the worst of it; for requires knowledge of the “moral matrix” which in many ways his mind works all the quicker governs judgment of the members of the group. for not being delayed by the things that go This does not necessarily require the rejection of with good judgment. He is not hampered by a conformity, but rather considering the effect this sense of humour or by charity, or by the dumb loyalty has on our thinking. Jacobs closes this chap- certainties of experience. He is the more logi- ter with a proverb, “The simple inherit folly, but cal for losing certain sane affections. Indeed, the prudent are crowned with knowledge” (Prov. the common phrase for insanity is in this 14:18). He explains: respect a misleading one. The madman is not Prudence doesn’t mean being uncertain about the man who has lost his reason. The madman what’s right; it means being scrupulous about is the one who has lost everything except his finding the best means to get there, and it reason. (88)4 leads us to seek allies, however imperfect, in In Chapter 4, “The Money of Fools,” Jacobs preference to making enemies. And all this makes a case that the intellectual currency of matters if we want to think well. (70) words may incline a person either to wisdom or In “Repulsions” (Chapter 3), Jacobs addresses foolishness. The keywords in our vocabularies may our basic desire to be rid of adversaries, whereas cultivate and reinforce our prejudices (89–91). the best way to face adversaries is to recognize the While keywords have a place, as they sum up best of them and carefully consider their position. areas of meaning, they also “have a tendency to One of the classic ways to recognize and overcome become parasitic: they enter the mind and dis- the power of animus “is to seek the best—the place thought” (95). When it comes to differing smartest, most sensible, most fair-minded—repre- with others “we lose something of our humanity sentatives of the positions you disagree with” (75). by militarizing discussion and debate; and we lose Here, Jacobs introduces the role technology something of our humanity by dehumanizing our plays in inflating unthoughtful opposition and the interlocutors” (98). By dichotomizing arguments, logical fallacy of ad hominem (79–83). In place of we distance ourselves from our opponents and face-to-face interaction, the printing press—and dismiss complexities and nuances. the underestimated European postal system—and “The Age of Lumping” (Chapter 5) suggests now social media, move our judgments from the that the modern world is especially prone to clas- neighbor to the more distant other (82). But for all sify people and ideas into facile categories. Such the bias that this System 1 (fast, unreflective) way simplification relieves the “cognitive load” (114). of thinking accommodates, Jacobs reminds us that Jacobs reminds us that: “All are prone to these it also has a place, because it “reduces the deci- forces of consolidation and dissolution, assembly sion-making load on our conscious brains” (86). As and disassembly, because, unlike biological tax- English essayist William Hazlitt observed: “With- onomies, they are all temporary and contingent— Servant Reading Servant out the aid of prejudice and custom, I should not and are often created by opposition” (117). While be able to find my way across the room, nor know we should be more charitable to those who inherit how to conduct myself in any circumstances, nor their taxonomies, we should be less so of those, what to feel in any relation of life” (86). At this point Jacobs rejoins the discussion of 4 G. K. Chesterton, Orthodoxy (New York: John Lane, 1908), 32. 129 130

Ordained Servant $ Volume 27 2018 without dictating”(142).Thefailuretodosois spirit “isbestmanifested intheabilitytopersuade American Usage.” siders aDavidFoster Wallace essay, “Authority and fairly beforecritiquing them. itsopponents and hasalwayssoughttounderstand onthetoughquestionsnever beenafraidtotake that orthodoxChristianity atitsmostconsistenthas this point itwouldhavebeenhelpfultopoint out attitude toward ideasfromtheoutgroup”(138).At social environmentishealthyforthinkingbyits chamber” (137).“You canknow whetheryour Roper “social media gaveherawayoutofecho against them(129).InthecaseofMeganPhelps- wewillbetoconsiderevidence the morereluctant And themorewehaveinvestedinourpositions settled andwhentheyshouldbeunsettled. positions thatareunsettledwhentheyshouldbe on somethingsolid” the mind, asopening themouth,istoshutitagain am incurablyconvincedthattheobjectofopening G. K.Chestertoncomestoouraid:“WhereasI is avirtueandclosed-mindedness isavice.Again the conventionalwisdomthatopen-mindedness egories ontheir culturebyforceoflaw (121). like MargaretSanger,whoseektoimposetheir cat (Boston: Little,Brown, 2006). 6 (New York: Sheed &Ward, 1936),228–29. 5 cludes: someone else’s dialect ..” (145).Jacobscon David Foster Wallace, G. K.Chesterton, is thedamagethisinabilitytocodeswitchdoes ily members,butperhapswhatreallymatters your ing tosay, ifyouwantthosepeopletorespect needs toberespected—especially, it’s tempt contexts, other the failuretorecognize otherdialects, other The finalchapter,“A Person Thinking,” con Chapter 6,“OpenandShut,” putsthelieto I justwanttoemphasize,here attheend,that This requires willingness“toinquire into to thesocial fabric.Itrendsit.(144) dialects andcontextsfriendsfam The Autobiography ofG.K.Chesterton 6 Hispoint isthatthedemocratic people Consider theLobster andOtherEssays 5 (126).Ofcourse,weallhave , ashavingvaluethat -

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- - demonstrate thatChristianspossessanepistemo of Penguin RandomHouse.Thatbeing said,to the church.Currencyisanimprintofadivision is perhapsbecausehisaudience isbroaderthan that Jacobsdoesn’treferenoughtoScripture.This Servant New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds eloquently articulates. source ofthethinkingframeworkthatJacobsso in thepublicsquare. Christianity istheprofound the wayherecommends,hastremendousvalue of God,foundinthewisdomBibletothink logical andmotivationalfoundationinthegrace My onlyquarrel withthisexcellentbookis position. (150) ward thetruth some ofthetime,caresmoreabout work foryou:thekindofperson,who,atleast be acertain offering onlyasetoftechniques. You haveto you won’tprofitfromthisbookiftreatitas . kind ofperson thanaboutone’s currentsocial ispastoremeritusofAmo

tomakethisbook Ordained working to - - - substantive work of this sort in existence that was Karl Barth: Friend or published in 1976 by Barth’s former assistant, Eberhard Busch.2 Galli readily acknowledges his Foe? dependence on Busch, but readers may not know (and possibly Galli and many Barth students are Originally published electronically in Ordained Servant similarly unaware of the fact) that the Busch text June-July 20181 was not just based on autobiographical writings but was in reality an autobiography. Barth himself by Ryan Glomsrud organized much of the material, chose the letters, and composed many of the transitional sections. Karl Barth: An Introductory Biography for Evan- This is mentioned merely to point out the rather gelicals, by Mark Galli. Grand Rapids: Eerdmans, surprising fact that there is no in-depth biogra- 2017, xvi + 176 pages, $18.00, paper. phy of Karl Barth in existence, to say nothing of a critical biography like Joseph Frank’s monu- his new volume on Karl Barth serves two pur- mental work on Fyodor Dostoevsky, or Joachim Tposes as indicated by the title. First, it is an Garff’s impressive study of Søren Kierkegaard. introduction to the life and thought of a towering Galli’s contribution doesn’t intend to fill that gap, figure in modern theology, pitched for those new however, but amounts to a Reader’s Digest of the to (or not-so-familiar-with) Barth. Second, it is spe- semi-autobiographical Busch volume. cifically “for evangelicals,” in that the author gives The book consists of fourteen, manageable both a diagnosis, as well as a suggested remedy for chapters after the introduction. The introduction what ails American evangelicalism. The book’s au- and chapters 1 and 14 engage American evangeli- thor, Mark Galli, is the editor in chief of Christi- calism. Albeit briefly, Galli explores the history anity Today magazine. Galli has been sympathetic of Barth’s relationship to the movement from the to the so-called “Young, Restless, and Reformed” 1940s and 50s (with tidbits on Billy Graham, Carl movement. However, in his role as editor, he is Henry, and Cornelius Van Til), through the 1960s well positioned to offer insider criticisms of evan- and 70s (mentioning Fuller Seminary luminar- gelicalism as a whole, prosecuting the charges of ies such as Geoffrey Bromiley and Paul Jewett shallowness and man-centeredness of even some among others), all the way to the present (citing more conservative wings of the movement. In this appreciative if critical engagements with Barth by book, Galli introduces the Basel theologian to a the likes of Allister McGrath, Kevin Vanhoozer, group already familiar with the “God-centered” and Michael Horton). Further, Galli prosecutes theology of Jonathan Edwards. The result is a his critique of evangelicalism in these sections (to very readable primer to Karl Barth, although it is which we will return in conclusion), where he difficult to imagine “Karl Barth is My Homeboy” observes the striking similarities between the Prot- t-shirts on sale at a Gospel Coalition conference estant liberalism of Barth’s age and contemporary any time soon. In what follows, I will consider the evangelicalism of our own day. book first as an introductory biography and then, Chapters 2, 3 and 4 are biographical in nature much more briefly, as an engagement with Ameri- dealing with the early years of the theologian’s can evangelicalism. life. Barth’s upbringing in a family that tended towards pietism, and the “positive” theology of Servant Reading Servant Barth’s Life his father, which Galli describes as a “moderately As a biography, the book doesn’t break any conservative and warm” version of Protestantism, new ground. It presents a summary of the only

2 Eberhard Busch, Karl Barth: His Life from Letters and Autobio- 1 http://opc.org/os.html?article_id=700&issue_id=137. graphical Texts (Minneapolis: Fortress, 1976). 131 132

Ordained Servant $ Volume 27 2018 critique. Frequently, theambiguityoftheological tempt todescribeBarth’s developmentisopento hardly befaultedforthat.Nonetheless,hisat these terminological difficulties, andhecan his part,Galli’s bookdoesn’tattempttoresolve apart fromtheologicalorhistoricalanalysis.For self-identifies becomesthedetermining factor, terms. Moreoftenthannot,how anindividual determine fromcontexthow authorsdefine their preconceptions ofsuchlabelsandsimplytryto Readers arethereforeadvisedtoabandonall make itdifficultacoherentnarrative. tosustain Fuzzy categoriesandvaguedescriptionsthen “liberalism,” “Reformed,” oreven“evangelical.” meaningful definitions totheterms“pietism,” scholarship generally, itisoftendifficult toassign Barth. the needforascholarlyandcriticalbiographyof in theendareconnectedandfurtherhighlight Four issuesinparticularcometomind, which circles concerning thehistoryofmoderntheology. something likethereceived wisdominevangelical shortcomings aren’tunique toGallibutrepresent nitpick, thoughonlyafteracknowledging that the to raiseaspecialist’s eyebrows. Still,onecould noneofwhicharelikelyBarth’s lifearestandard, the FirstWorld War. movement away fromliberalismattheoutsetof pastorate, hisinvolvementwithsocialism, andhis and Marburg.GallialsoexploresBarth’s early won himoverduringuniversity training inBerlin in whichBarthwaslargelyimmersedand is setagainstthetraditionliberalism ofProtestant for thisreasonoccasionally rejectedforteachinginauniversity supposed “positive,” inactualfactdenied thevirginbirthandwas yet, historycomplicates allthisandrecordsthatBarth’s father,a to religionthatis,presumably, semi- ifnotfully-Pelagian. And with somereferencetoanexperiential, heart-centeredapproach throughout,isvirtuallyundefinableother than Galli capitalizes theologians relativelymoreconservative. “Pietism,” atermthat meanwhile, aresupposedtobepredictably liberaland“positive” homiletical seminaries) moreconservative;liberaltheologians, often assumedtohavebeenliberalwhile preachers’colleges(or 3 movements andfigures. designations obscurestheconnectionsbetween For example,onacommonunderstanding, universities are First, throughoutthebookandinBarth Galli’s treatmentsoftheseearlyperiods 3

- Wilhelm Herrmann’s liberalpietism,allbefore his father’s “positive”theology)toanother,namely that Barthmovedfromonebranchofpietism(i.e., Galli inherits,onecouldarguemoreaccurately narrative ofBarth’s earlydevelopmenttotheone thought.Inanalternative streams ofProtestant Religious Socialism”) fedBarth’s critique ofother (known inBarth’s dayandcontextas“Swiss that itwas.Intruth,thetradition ofSwisspietism the abiding andtheologically-inspiringcatalyst ratherthan primarily social-political importance, a youngpastorasmereshort-termepisodeof to regardBarth’s involvementwithsocialism as theology asmisconceptions. amples likethisexpose assumptionsaboutcategoriesof modern attheBasel Preachers’College.Ex context; instead,he taught German-speaking lands).A richer accountofthe able backgroundforthereligious awakenings in ment), andconservativepolitics (astheindispens church ethos),romanticism (asacultural move emerged fromthecomingling of pietism (asa liberalism misses thewayinwhichProtestant other words,thenarrowly philosophicalnarrative what isafterallcalled“CulturalProtestantism.” In At theveryleast,itmisses thebroadercontext of And yet,thestoryisdeficient insomerespects. as wading intotheweedsofhistoricaltheology. from generationtogeneration,maybeperceived ted history, passeddown inseminary classrooms Kant andSchleiermacher). To criticize thispot the epistemologicalprogressionfromDescartesto liberalismasanoutcomeof phy (i.e.,Protestant cal circles, over-emphasizesthehistoryofphiloso Liberalism that,whileitiswellworninevangeli be understoodinastrictlypost-confessionalsense. formed,” “orthodox”or“neo-orthodox,” canonly pietist tradition. Otherclassifications,suchas“Re the arcofhisstorybeganandendedwithin inventive positionsoverthecourseofhislife,but Of course,Barthdevelopednumerous creative, gious Socialism (yetanotherbranchofpietism). theology asinspiredandglossedbySwissReli returning toamodified versionofhisfather’s Second andalongsimilar lines,Galliseems Third, Galli offers a genealogy of Protestant Third, GallioffersagenealogyofProtestant ------history of modern theology would actually help with his secretary, Charlotte von Kirschbaum, Galli highlight the myriad connections between is rarely considered as a comparable incident of the liberalism of Barth’s day and evangelicalism moral failure indicative of theological bankruptcy. today. It seems inconsistent to condemn some German The fourth quibble concerns Galli’s boil- theologians for supporting a war policy in 1914, a erplate account of Barth’s early protest against policy which, on the surface of it, might plausibly liberalism, which is often described, misleadingly have generated a number of interpretations and I think, as a sudden “break” or “conversion.” Typi- responses, while not asking the same question cally, Barth’s disillusionment with Protestantism about moral failures all along the line.5 Regarding in 1914–15 is explained as the result of the publi- the “plan with the secretary,” as Barth’s mother cation of a manifesto signed by leading intellectu- called it, refusing for a time to mention the als in support of German war policy at that time. woman by name, Galli does an adequate job of This event is highlighted because most scholars flagging the ethical disaster the situation entailed rely on Barth’s own comments to this effect, in the and fully acknowledges that the relationship, in Busch “biography” and elsewhere. Barth claimed Barth’s words, caused the family, not least Barth’s that the “ethical failure” on the part of his theo- wife, “unspeakable suffering” (68). And yet, the logical teachers (for signing such a document) led war manifesto story is passed on from one genera- him to the subsequent conclusion that these men tion to the next, and is frequently used to prop up were also theologically bankrupt. “I suddenly real- the narrative of a radical turn from liberalism to ized,” Barth recalled, “that I could not any longer some new, sui generis theological position. While follow . . . their ethics and dogmatics. . . . For me, Barth may have experienced 1914–15 as a world- at least, nineteenth-century theology no longer changing moment, a dispassionate account would held any future.”4 Neat and tidy as this may sound, identify a gradual progression of shifting loyalties the historical record is far more complicated. In within Barth’s theological context. In the end, fact, Barth was somewhat selective in whom he I suspect that Barth’s own account of 1914 was dismissed for supporting the war effort. Adolf von deeply, and I suppose understandably, influenced Harnack, his former teacher, for example, was by subsequent history, namely the kind of nation- roundly criticized. Meanwhile other signatories, alism that Barth witnessed in Nazi Germany from such as Adolf Schlatter, also one of Barth’s teach- 1933 on. ers, escaped criticism, and in fact Barth grew in Regarding the middle years of Barth’s life, appreciation of the latter both during and after chapter 7 rehearses the theologian’s rising the war. At the very least, then, it must be said reputation in Europe in the 1920s, including his that not all of Barth’s teachers were theologically appointment to teach Reformed theology at Göt- bankrupt, nor did he dismiss “an entire world of tingen. Here, Galli recounts Barth’s discovery of theological exegesis” (33–34) as he once claimed. John Calvin and the post-Reformation tradition Furthermore, and this is a more delicate point of Protestant orthodoxy. Engaging these sources, to raise with loyal Barthians, one wonders if the Barth came to believe that the object of theology maintaining of a strict calculus of moral failure must be God as he has revealed himself in his and theological bankruptcy doesn’t in fact open Word, and not faith itself, nor any other religious Barth himself to the charge of applying a double standard. I, for example, have always wondered 5 The document in question, “Appeal to the World of Culture,” Servant Reading Servant with some perplexity how Barth’s own marital included six “It is not true…” assertions, such as: “Germany is not at fault for the war and did not violate the neutrality of infidelity and long-term adulterous relationship Belgium”; “German troops did not infringe on the rights of civil- ians, were not brutal, and did not violate international law,” and so on; see George Rupp, Culture-Protestantism: German Liberal 4 Karl Barth, The Humanity of God, trans. Thomas Wieser Theology at the Turn of the Twentieth Century (Missoula, MT: (Louisville, KY: Westminster John Knox, 1960), 14. Scholars’ Press, 1977), 11. 133 134

Ordained Servant $ Volume 27 2018 Dogmatics and 12thenexploretwothemesfromthe initiative inrevelationandsalvation.Chapters 11 with Barth’s insistenceonthepriorityofdivine tion” betweenGodandmanisexplored,along wherein thefamous“infinite qualitative distinc onPaul’scommentary EpistletotheRomans, chapters 5and6exploreBarth’s ground-breaking all thechapters.Providing morefocus,however, miliar withthebroadstrokesofhistheologyfrom who isnewtoBarthwillnonethelessbecomefa not intendedasanintellectualbiography, areader retirement (Mozart!). Basel prison,andhow heoccupiedhistimein former friends,hisenjoymentofpreachinginthe including hisrelationshipstochildrenand describes Barth’s physicalappearanceandlatelife, Dogmatics Barth’s magnum opus,themonumental forabriefexplorationof while settingthestage concludes hisaccountofBarth’s politicaltheology Swiss theologianisreturnedtoBaselandGalli to thechurchandworld.Inchapter10, seeing clearlythethreatthatAdolfHitlerposed which theywere.Heisrightlyrememberedfor described asboldandtheologicallymotivated, plicated narrative.Barth’s actionsatthistimeare of thebook,asGallielegantlysimplifiesacom churches.Thisisperhapsthebestpart Protestant which opposedtheNazificationofGerman Barth’s roleintheConfessingChurchmovement, 8 and9thenofferaveryconcise treatmentof liberalism(64).Chapters founder ofProtestant experience, asinFriedrich Schleiermacher, the Barth andEvangelicalism figure. important curious toreadsomethingnon-academic onthis mend thebooktochurchlaypeople whomaybe descriptive andcautious.Assuch,Iwouldrecom controversial points. Infact,heisappropriately these sectionsdoesGallichampionBarthon concept ofuniversal reconciliation. Innoneof It shouldbenotedthatalthoughthebookis In bookendsections, Galliattemptsto“use , namelytheWord ofGodandBarth’s . Almostasanappendix, chapter13 Church Church - - - - has beenbornagaininevangelicalism”(144). great apostleofreligiousfeeling.Schleiermacher have become.disciples ofSchleiermacher, the Word inScripture”(144).Inthisway, “manyofus us thantotheclear,objectiveteachingofGod’s cals “givemoreauthoritytowhathappensinside sciously ornot),Gallisuggeststhatmanyevangeli emphasis). Following intheliberaltradition (con comes asaresultofthegospel”(144,original of Christwith circles, wehavebeguntoequate whenhearguesthat“inmanyevangelical target together asevangelicals”(xv).Galliissurelyon Barth tohelpevangelicalsthinkaboutourlife and mysticallypresent‘something’ behindand theology] ifthe‘Word’ turnsout tobeanelusive gained byputtingtheWord atthe center[ofone’s very different.” Pressingthepoint, “Notmuch is gious self-consciousness, buttheendresultisnot terms ofanactGod’s self-disclosure, notofreli ence offaith.” Theviewisofcourse“wordedin not anylongerintheBible,butman’s experi concept ofrevelation.tendstolocatetheWord, As otherscholarshavenoted,Barth’s “dynamic ofrevelationandtheBible.his understanding the Achilles’heelofBarth’s own theology, namely gelicalism can’tavoid bringingusface-to-face with attempt toappropriateBarthforacritique ofevan me withonelingeringthought.Ironically, Galli’s towards thatend.However, thebookdid leave variety offronts,andthisintroductionmayhelp less thereismuch tobelearnedfromBarthona and Idon’tproposetoanswerthemhere.Doubt and hislegacy?Thesearegoodquestions toask, ficers inNAPARC churchestothinkaboutBarth his placeintheologicalhistory?Whatoughtof understood Barth’s theologicaldevelopmentand liberalism asevangelicalism?Havewereally it toourown context. Barth’s insightfulcritique ofliberalismandapply Rather, thepoint istobewillinglearnfrom to lookBarthasourtheologicalsavior”(145). Galli’s carefully, “isnot intention,ashestates But doweneedBarthforthiscritique of the gospel , andnotsomethingthat our experience -

------beyond the words of a book.”6 And therein lies the difficulty of using Barth to fix what ails American Vos the Systematician evangelicalism; in the end, it isn’t quite so clear that Barth escaped pietistic liberalism after all. Originally published electronically in Ordained Servant August-September 20181 Ryan Glomsrud is an ordained elder at Christ United Reformed Church in Santee, California by Danny E. Olinger (URCNA), serving as an associate professor of historical theology at Westminster Seminary Califor- Reformed Dogmatics, by Geerhardus Vos, trans. nia in Escondido, California. and ed. Richard B. Gaffin Jr., et al., 5 vols. Bell- ingham, WA: Lexham, 2014–2016, 1,269 pages, $39.99 per volume, Kindle $5.99 per volume. Also available through Logos Bible Software.

hen Louis Berkhof was born on October W13, 1893, in Emmen, the Netherlands, Geerhardus Vos was an eleven-year-old living with his parents twenty miles west in the city of Lut- ten. Living twenty miles to the southwest of Vos in the city of Zwolle was eighteen-year-old Herman Bavinck. All were sons of families devoted to the small and disenfranchised Christian Reformed Church (Christelijke Gereformeerde Kerk) in the Netherlands. As adults, each would end up teaching at Reformed institutions connected with the Christian Reformed Church in the Netherlands and in North America. Bavinck taught at Kampen (1883–1902) in the Netherlands, and Vos (1888– 93) and Berkhof (1906–44) at the Theological School (renamed Calvin Seminary) in Grand Rap- ids, Michigan. Each would also publish a dogmatic or systematic theology. Bavinck’s four-volume Reformed Dogmatics (1895–1901) and Vos’s five- volume Reformed Dogmatics (hand-written, 1896; transcribed, 1910) were published in Dutch. It is likely that, when Bavinck and Vos were together for the summers of 1886 and 1887, they shared with each other their views of dogmatics. Bavinck had already been teaching dogmatics at Kampen, and Vos was scheduled to teach the same subject at the Theological School. After Bavinck published his Dogmatics, Vos, by then at Princeton Seminary, Reading Servant wrote two glowing reviews in the Presbyterian and

6 Colin Gunton, A Brief Theology of Revelation (London: T&T Clark, 1995), 66–68. 1 http://opc.org/os.html?article_id=703&issue_id=138. 135 136

Ordained Servant $ Volume 27 2018 the doctrineofcovenant.Van Til replied: shared anobservationaboutVos andTurretin on probably H.EvanRunnerorJohnDeWaard, had Dogmatics their influenceonBerkhofand Van Til. contrasts inBavinck’s andVos’s dogmatics,and forward willbetoinvestigatethesimilarities and stimulating question forReformedscholarsgoing with pietybuiltuponsoundbiblicalexegesis.A mitment toReformedconfessionalismcombined common threadrunning througheachisacom of Reformedsystematics.Onacursoryreading, the Reformed sympathies—putforthatreasuretrove lands inthenineteenth centurywithChristian (1936)—another theologianbornintheNether lius Van Til’s Dogmatics Berkhof’s finally appearedonlineandinprint. Together, Press, Vos’s backing ofLogosBibleSoftwareandLexham efforts ofRichardB.GaffinJr., andthefinancial Vriend, appearedfrom2003–2008. ics A completeEnglishversionofBavinck’s both BavinckandVos weretranslatedintoEnglish. would notbeuntilthetwenty-firstcenturythat dogmatics. Littledid heknow atthetimethatit ness toBavinckandVos andtheteachingoftheir volume, Berkhofvoices hisgratitudeandindebted in English1932.Inhisintroductiontothe Reformed Review (1899): 694–700. Herman Bavinckin (1896): 356–63,and reviewof Herman Bavinckin 2 Geerhardus Vos, reviewof , edited byJohnBoltandtranslated Van Til’s highesteem forVos andhis Now, throughtheeditorial andtranslating Berkhof’s prevailing atthetimeinGrand Rapids.But period becauseofthesickideas onthesubject studied thecovenantquestion atthatearly interesting. Vos oncetoldmethathehad What yousayaboutVos andTurretin is Systematic Theology wasseenina1941letter. Afriend, , Vos’s Reformed Dogmatics IntroductiontoSystematicTheology Systematic Theology Presbyterian andReformed Review Presbyterian andReformedReview . Reformed Dogmatics 2 Gereformeerde Domatiek Gereformeerde Domatiek , Bavinck’s inEnglishhas waspublished , andCorne Dogmat Reformed Reformed . vol.1,by 7,no.26 10, no.40 , vol.2by - - -

- - dus Vos,” 4 Archives ofWestminster TheologicalSeminary. 3 traditional answer approachandfollowed theoutline ofthe Vostitles, havebeenretained. usedaquestion and elliptical styleorVos’s briefreferralstoauthorsand lectures, theoralaspects,suchasanoccasional lation. SincetheoriginofmaterialwasVos’s Reformed Dogmatics God ofScripture,alaborlove.” over theyearsaboutScriptureanddevotionto for mepersonally, forallthatIlearnedfromVos question thatitwasaprojectwellworthdoing and onthejob.But,hequicklytake adds,“Thereisno as itdid to (fiveyears),he might havehesitated tion projectforVos’s thathadheknown thatthetransla Gaffin states ing Vos andhistheologicalcontributions.Still, who inturnhasspentthelasthalfcenturypromot with Gaffin,his Westminster Seminary colleague, David’s mighty men. gian isfrom2Samuel 23:19and23,atextabout municate hisexaltedopinion ofVos asatheolo Richard B.Gaffin Jr., “TheReformed DogmaticsofGeerhar Cornelius Van Til tounknown friend,December25,1941,in pretation ashedid.pretation linguistic, philosophicandsystematicinter that hehad.Iknow ofnoonewhocombined know anyonewhohasthesweepofinterest life andlaborsaworthywrite-up.ButIdonot ing. Incidentally, Ihopesomeonewillgivehis notes onDogmaticsisnothingshortofamaz thepositionhedid thatisrevealedinhis take sition. To thinkthathewasableanddaredto andboldnessofpo the originalityofstatement outinVosif thereisanytraitthatstands itis not impressmeveryfavorably, andatanyrate know andaminclinedtodoubt.Turretin does whether hedependedonTurretin Idonot Vos cites John Calvinmorethananyother According toGaffin,hiseditorial goalfor Vos’s Van Til often sharedhisappreciation ofVos The DutchphrasethatVan Til usedtocom I feel. drie aan deeerst Unio CumChristo 3 loci . , butherunscloseafterthem, wastoprepareacarefultrans Dogmatics 4, no.1(April2018). Hy komtmischien niettot would take aslong wouldtake 4

------theologian. He references Augustine the second post-Fall.6 most, and, among English speaking theologians, In laying out his contention that Rome’s theo- John Owen receives the most citations. Interest- logical commitments renders it incapable of arriv- ingly, Vos rarely mentions Abraham Kuyper, ing at the eschatological goal set before Adam, Vos despite maintaining a regular correspondence asks, “Why is this doctrine of the image of God of with him during the period that he was teaching at such great importance for theology?” He answers: the Theological School and writing the Reformed It is self-evident that by “image of God” is Dogmatics. expressed what is characteristic of man and In the opening volume, Theology Proper, Vos his relation to God. That he is God’s image covers the knowability, names, being, and attri- distinguishes him from animals and all other butes of God, and the Trinity. He also treats the de- creatures. In the idea that one forms of the im- crees of God, predestination and providence. Lane age is reflected one’s idea of the religious state Tipton in his review, “Vos’s Reformed Dogmatics,” of man and of the essence of religion itself. in the April 2018 issue of New Horizons, provides a (2:18) penetrating analysis of the contributions Vos made in Theology Proper.5 Tipton notes that Vos put forth Roman Catholicism, however, has no concep- the proper relation between the triune God, who is tion at creation of a personal relationship between absolute and unchanging, and an eschatologically God and man. It teaches that man was created oriented creation where man is made in the image with the image, a metaphysical correspondence of God. The absolute God remains immutably of the human spirit with God, not the likeness of absolute and triune in the new relation that results the image. In other words, Roman Catholicism from the act of creating his image bearers. believes that man is God’s image bearer by nature, Tipton then moves to the second volume, An- but he needs God to supply an additional gift (do- thropology, to show Vos’s brilliance in arguing that num superadditum) after creation to make him a the proper understanding of the new relation leads religious being. That is, God must raise man above to a deeper Protestant conception. Vos maintains his created state—irrespective of the Fall—to that that God created man in his image so that men of a religious being capable of communion. God are “disposed for communion with God” and “can gives original righteousness (justitia originalis) as act in a way that corresponds to their destiny only a gift so that man might be able to love and enjoy if they rest in God” (2:13). The destiny is commu- God. The result is that Roman Catholicism is nion with God in full in glory, a movement from externalist in its view of creation and denies the communion with God in the first estate of inno- totality of the corruption of man when the Fall cence in the garden to consummate communion into sin occurs. with God in the final estate of heaven. The Reformed believe that man was created Tipton rightly understands what Vos is driving upright, not deficient. But, coinciding immediately at from the opening of the Reformed Dogmatics in with the first sin was the total corruption of human laying out the Bible’s teaching on the nature and nature. Related closely to this was the loss of the destiny of man. Vos believes that the Reformed gift of fellowship with God through the Spirit. faith puts forth the “deeper Protestant concep- This radical change for man was reflected in tion” (2:13) because it affirms the nature of man pre- and post-Fall and the destiny of man pre- and 6 Vos asserts elsewhere that Lutheranism’s system of doctrine, while to be praised for affirming justification by faith alone over Reading Servant against Roman Catholicism, fails to understand the religious destiny of man as communion with God in the confirmed estate of glory. See, Geerhardus Vos, “The Doctrine of the Covenant 5 Lane G. Tipton, “Vos’s Reformed Dogmatics,” in New Hori- in Reformed Theology,” in Redemptive History and Biblical zons in the Orthodox Presbyterian Church 39, no. 4 (April 2018): Interpretation, ed. Richard B. Gaffin Jr. (Phillipsburg, NJ: P&R, 9–11. 1980) 241–47. 137 138

Ordained Servant $ Volume 27 2018 Christianity isareligionofgracein whichGod works, whichhasbeenbrokenbyAdam’s sin,then work ofGodandman.Ifthereisacovenant man’s nature,andthatthroughthecooperative becomes areligionthataimsattheelevationof there isnocovenantofworks,thenChristianity superadditum of innocence,anditscommitment tothe man, itsdenial thatAdamwasuprightintheestate Catholic theologywithitsviewofthecreation was noplaceforacovenantofworksinRoman the covenantofworks.Bavinckrealizedthatthere conception—wasputbeforeAdamin Protestant” full inglory—whatVos hadlabelledthe“deeper hope frominnocencetocommunion withGodin point. TheReformedbelievethatthetranslational 1896, hedrewattentiontoBavinck’s insightonthis ics Vos reviewedthefirstvolumeofBavinck’s ows hislaterworkoneschatology. Infact,when regard tothepromised eternalblessingsforeshad (2:54). ofthetreelife.’”not reachouthishandandtake blade ofasword,andthedeclarationthat‘hemay from paradise, thecherubimwithburning them” (2:54).Vos continued, “Hencebanishment of works,manmust bedeprivedofthesight and sealsoftheblessingspromised inthecovenant cause paradise andthetreeoflifehadbeenimages ship betweenmanandGodhadchanged.“Be out ofthegarden,Godshowed how therelation and asenseofshame.IncastingAdamEve his accusingconscience thatbroughtafearofGod and Lord.Inthe covenantofgrace,heappears as In thecovenant ofworks,GodappearsasCreator blessedness. and thatthepromise ofbothisheavenly, eternal man; thatthepurposeofeach isglorifyingGod; is God;thatthecovenanting partiesareGodand and differ. Theycoincide inthattheauthorofeach enant ofworksandthecovenantgracecoincide alone savessinners. forthe Vos immediately graspedtheimplications.If Vos’s mentionofthecovenantworksin They differ inthewaywhich Godappears. In Anthropology, Presbyterian andReformedReview . Vos spellsouthow thecov donum Dogmat in - - - - - Reformed Dogmatics the wayoffaithmarkscovenantgrace. this andlive”markedthecovenantofworks,but dience “Do ofmutableman,whichisuncertain. Thecovenantofworksrestedontheobe certain. obedience ofChrist,themediator, andisfirm Jesus Christ.Thecovenantofgracerestsuponthe mediator; inthecovenantofgrace,thereisone, humanity. Inthecovenantofworks,thereisno God shows hismercyandparticulargracetofallen toward unfallenman.Inthecovenantofgrace, enant ofworkstoshow hisloveandbenevolence Redeemer andFather. thecov Godestablished that hisstanding beforeGodisonly because the edges thatthere isnorighteousnessinhimself, but he believes.Thisisbecause by faithheacknowl reflected intheconsciousness ofthebelieverwhen by thejudgmentofGod,arelationship thatis basis forgraceliesinbeing reckonedinChrist and onlyinunion withChrist?”(4:21).Thelegal grace workfromnow oninthesinnerfromChrist of thecovenantgrace.Vos asks,“Whydoes Christ bytheSpiritinlightofChrist’s fulfillment ogy to ruleandprotecthischurch. intercession. AsKing,ChristactsonbehalfofGod bringing satisfactiontoGodthroughsacrificeand Christ isappointed byGodtorepresent men in of Godforthesalvationhispeople.Aspriest, tive torevealbyhisWord andSpiritthecounsel et, ChristservesasGod’s representa authoritative (sanctification andredemption)offices.Asproph (wisdom), priestly(righteousness),andkingly is expressingChrist’s fulfillmentoftheprophetic fication andredemptionin1Corinthians1:30,he us wisdomfromGodandrighteousnesssancti Apostle Paul speaksofhow Christhasbecometo mediator, supportsthatconclusion.Whenthe of prophet,priest,andking,thatChristfulfillsas present volume”(vii).Vos’s treatmentoftheoffices triune Godfindsfullandrichexpressioninthis the centerofentiresavingself-revelation treatment ofChristology. Heobserves,“Christas that attheheartofanysounddogmaticsisits , Vos examines theapplicationofmerits Gaffin intheprefacetothirdvolumeof In volume4of Reformed Dogmatics , Christology , rightlyobserves , Soteriol ------righteousness of Christ is imputed to him. (5:37) All that the sinner receives flows from the In answering the question, “What is contained living Christ. The result is that the sinner not only in the term ‘eschatology?’” Vos presents the knows as an idea that he will receive everything basis for the philosophy of history that would for Christ’s sake but also experiences in life how mark his later biblical theological writings. He everything comes from Christ. He is regenerated, answers that the history in which humans are justified, sanctified, glorified, but all this is in the situated will have a conclusion. closest bond with the Mediator. (4:23) In volume 5, Vos addresses ecclesiology with It is not an endless process but a genuine his- comments on the importance of the Word of God tory that ends in a definite goal and so has a and the nature of church power. According to Vos, bounding and limits. As it had a beginning, it believers are reckoned in Christ, regenerated by will have an ending. That ending will come the Spirit of Christ, and implanted into Christ to as a crisis, and everything that has to do with form one body. The kingdom of God expresses the this crisis belongs to the ‘doctrine of the last invisible spiritual principle of the church. “It is the things.’ (5:251) lordship Christ exercises over our souls if we truly belong to Him, our submission to His sovereign Vos closes the Reformed Dogmatics with what authority, our being conformed and joined by would become his biblical theological focus at living faith to His body with its many members” Princeton, communion with God in heaven. “The (5:8). enjoyment of heaven in fellowship with God is He continues, “The true church is a teaching eternal life in all its fullness.” (5:310). church, a confessing church. Whoever comes in In the last paragraph, Vos states, “Heaven will contact with its word also comes in contact with not be a world of uniformity; diversity will rule the root of its life, its holy walk” (5:26). Churches there” (5:310). Referencing 1 Corinthians 15:41, that abandon the Word of God or dispense with he says that not all receive the same portion (“the their confession are in a process of dissolution. one who has sowed much receives a rich harvest”), These churches are no longer performing their but diversity will not function in heaven as a cause main function, which is to carry out and to apply of distress. This is because Christ is the head of the Word of God. “Thus, insofar as the church a glorified humanity, which constitutes the body itself is concerned, it is entirely a ministerial and under him, and in the body, there are always differ- not a ruling power” (5:37). ent parts. No authority may be exercised by the church unless it is derived from the kingship of Christ. Danny E. Olinger is a minister in the Orthodox The relationship of Christ’s kingship and the Presbyterian Church and serves as the general sec- church carries with it the understanding that the retary of the Committee on Christian Education of church is more than a free association. Believers the Orthodox Presbyterian Church. stand under the command of Christ, the King. Vos writes: (The) kingly structure of Christ over the church is connected to the kingly word of Christ. Christ is in the church, and he rules over the Servant Reading Servant church through his word. Therefore, no one can do anything in the church that would be right and conflict with that word. All believers owe uncondi- tional obedience to the word of their king, and that obligation takes precedence before all other things.

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Ordained Servant $ Volume 27 2018 has promotedthemesofconciliarism and devolv Catholicism, papalauthority. AlthoughFrancis also involves,assuchpoints alwaysdowith Roman changing doctrineorreforming pastoral practice munion. Buttherelativelysimplepoint ofeither remarried RomanCatholicstoreturnfullcom Vatican policyisalenient pathfordivorced and the church.” Thecenterpieceofthisswitchin the Romanpontiffhadhatchedaplotto“change that positively reportedvisittotheUnited States, the fallof2015,onlyamonthafterPope Francis’s eral readers,Douthathadthechutzpahtoopinein matter—to the Roman Catholicfaithandpractice—andwhythey larly triestoexplainpoliticalconservatismand ago withoneofhiscolumns.Awriterwhoregu York Times who hastheunlikelyperchofwritingfor R Simon andSchuster,2018,256pages,$26.00. Future ofCatholicism To ChangetheChurch: Pope Francis andthe by DarrylG.Hart October 2018 Originally publishedelectronicallyin Revolution Marriage, Sexual the and Catholicism, Roman 1 http://opc.org/os.html?article_id=709&issue_id=139. explain, andpassiton.“Custom, modesty, fear posed tochangedoctrine.Their dutyistodefend, strike hisrulingdown.” Andyet,popesare notsup “there isnoCatholicSupreme Courtthatcould for theremarried,” Douthatwrote inhiscolumn, Francis decided tomorrow toendorse communion has theauthoritytomakechangesbypapalfiat.“If ing somematterstolocalbishops,thepopealso conservative, RomanCatholicop-edwriter oss Douthathasdoneitagain.Theyoung, , createdamini-controversy threeyears 1 Times ’ overwhelmingly secular,lib byRossDouthat.NewYork: Ordained Servant New - - - - - of papalinfallibilitydubious.From thedemocratic theologian whosescholarshipmadePius’s assertion Professor Albert Howard’s 2017book, First Vatican Council, wellrecountedinThomas Döllinger’s toPiusIXduringtherunup his criticism ofFrancis isreminiscent ofIgnazvon cism. terfuge, Pope Francis ischangingRomanCatholi of “plot.” Hearguedthatbyvariousmeansofsub restraints explainDouthat’s resorttothelanguage might findadoctrinalrewritetempting.” Those of God,andfearschismallrestrainpopeswho York: Oxford University Press,2017). Ignaz vonDollinger, andtheQuandaryofModern Age 3 ion/sunday/the-plot-to-change-catholicism.html?. Times 2 open dissent anditshighvisibility inthe (though JohnPaul IIishismodelpope).Still, withPiusIXthanFrancisbe morecomfortable cal settings.Douthat,inotherwords,wouldlikely through devolvingpapalpower toregionalandlo apparent schemetoliberalizeRomanCatholicism non-clergy inthechurch,isatoddswithFrancis’s layman whomight naturallywantmore room for his intentions.TheironyisthatDouthat,the questions notonlyaboutFrancis’s power butalso Pius. Butthe not ontheorderofDöllinger’s complaintsabout power vanished. Douthat’s oppositiontoFrancis is andthepope’sof theKingdomItaly political munication evenasthePapalbecame part States eventually received thecondemnationofexcom topapalinfallibilityandDöllinger dogmatic status overturned. ButPiuswon(partly).Vatican Igave who desiredtoseethepapacy’s feudalpowers political liberalsinEuropeandNorthAmerica attracted internationalattentionthanksinpartto authority inthePapal Döllinger’s States. argument politics wasthreatening thepapacy’s own civil authority sincetheliberalizationofEuropean 1871, Piuswaslookingforwaystoshoreuphis in revolutions of1848totheunification ofItaly Thomas AlbertHoward, Ross Douthat,“ThePlottoChange Catholicism,” Douthat mayrecoil atthecomparison,but , Oct.17,2015,http://www.nytimes.com/2015/10/18/opin 2 . 3 DöllingerwasaGermanhistorical Times ’ columnist israisingserious The Pope andtheProfessor:Pius IX, The Pope andthe Times New York (New

- - - - - invites the comparison to Döllinger. introduced, Douthat’s writing is as good a place as Even more, Douthat has provoked the ire of any to get up to speed. clergy and theologians in the United States. Soon As much as he writes for general audiences (in after his 2015 editorial, a group of theologians and ways that are actually remarkable), Douthat also priests took out a one-page advertisement in the intends to alert Roman Catholics who are either Times to challenge Douthat. Part of their missive uninformed or complacent about the Francis pa- asserted the following: pacy. The book is especially helpful for laying out the sequence of events that began (sort of) in 2014, Aside from the fact that Mr. Douthat has no a year after Francis’s inauguration, at a convoca- professional qualifications for writing on the tion when newly appointed cardinals gather to re- subject, the problem with his article and other ceive their red hats and discuss church life with the recent statements is his view of Catholicism pope. Francis asked Walter Kasper, a cardinal from as unapologetically subject to a politically Germany, to give the keynote address. The talk partisan narrative that has very little to do with wound up setting the agenda for the next two years what Catholicism really is.4 of synods and factional maneuvering. Kasper pro- They also charged Douthat with “accusing posed, in the name of mercy, a penitential model other members of the Catholic church of heresy, for remarried and divorced Roman Catholics to sometimes subtly, sometimes openly,” which was receive communion. He also argued in the name “serious business.”5 That Douthat’s critics did not of Vatican II. If the church could adapt to the bring up dissent from the papacy may have re- modern world as the 1960s council had, why not vealed their own reservations about papal suprem- do so again on the challenges of marriage? From acy. Even so, those responsible for the letter had a there ensued a series of synods on the family, with point when they concluded that Douthat’s views formal preparations for the gatherings of bishops, were “not what we expect of the New York Times.”6 as well as behind the scenes bickering, lobbying, Those who wrote that letter might be tempted and papal massaging. The process revealed two to buy another advertisement since Douthat’s new wings in the church, liberals who wanted to use book is an expansion of his column about Francis’s the deliberative process of church assemblies to methods and intentions. To Change the Church make the changes look like the seamless emer- is narrowly about the substance of the debates gence of a consensus. Conservatives, in contrast, over divorce and remarriage that have transpired not only had to challenge the Vatican’s machinery since 2014. It is also a play-by-play account of the by finding legitimate ways of dissent, such as a ecclesiastical politics that have prompted con- dubium,7 but they also had to reaffirm and defend servatives and liberals to use the mechanisms of the church’s teaching and explain, in effect, why church power to advance their views; Francis is by the sin of divorce, remarriage, and adultery mat- no means an innocent bystander but has, accord- tered. Meanwhile, Francis produced an apostolic ing to Douthat, played ecclesiastical rivals against exhortation, Amoris Laetitia (“The Joy of Love”), each other while also signaling implicitly and a brief on marriage and the family, and the longest sometimes acting directly to advance a position papal document in history. Although Amoris reaf- that amounts to liberalizing Rome’s teaching on firmed church traditions, it also provided wiggle marriage. For anyone unfamiliar with recent Ro- room for bishops to pursue their own course for man Catholicism and the ambiguity that Vatican II restoring wayward Roman Catholics to commu- Servant Reading Servant nion. The result of these two years of meetings, 4 The October 26, 2015 letter is reprinted at Daily Theology (blog), https://dailytheology.org/2015/10/26/to-the-editor-of-the- new-york-times/. 7 This is a formal way to ask the pope to answer a question about 5 Ibid. church law or teaching. The dubia that conservatives sent to 6 Ibid. Francis, four questions, he never answered. 141 142

Ordained Servant $ Volume 27 2018 usury, hisargumentweakensabit.Heconcedes ing teachingonmarriagetowhathasoccurred Christian duty. WhenDouthatcompareschang results fromthegapbetweentheir own livesand has adutytohelpfolksmanagetheangstthat Christian moralityis“toohard”andthechurch now liberalsproposetotellordinary peoplethat morality wasnotaspirationalbutobligatory. But For allofthechurch’s history, for thestandard liberal RomanCatholicsisparticularlypoignant. England’s HenryVIII).Douthat’s challengeto church inconflictwithEuropeanmonarchs(think gummed uptheworksofecumenism. Itplacedthe ing inpracticallyeveryculturalcontext”(86).It a cost.“Itmademissionary workmorechalleng the churchthroughoutitshistoryandcomeswith more transcendent”(84).Thistruthhasinformed “makes thelaw moredemanding, moreradical, ing theburdenofJewishlaw, intheGospelsJesus recorded intheGospelofMark.Insteadlighten he writes,withJesus’s answerstothePharisees, said so.Thechurch’s teachingonmarriagebegan, Jesus answer isonethatsoundsveryProtestant: why divorce andadulteryaresinful.Hissimple their communion andbishops. regulars whobarelymentionthefaultsandflaws of social media isfilledwithapologistsandchurch tion, ifonlybecausetheworldofRomanCatholic deserves credit forcallingattentiontothissitua church teachingtofullcommunion). Douthat ings asagreenlighttoadmit thoseinviolationof bishops inpartsoftheworldusingproceed withinRomanCatholicism (withsome uncertainty ecclesiastical intrigue,andpapalvacillation isgreat have confidence inchurchofficials whochange lem ofwhether anordinary churchmembercan ing ononesinbutnotanother. Itisalsotheprob Not onlyisittheapparentinconsistency ofadapt to know andbeabletoexplainthenature ofsin. glibforaninstitution thatissupposed seems atad more centraltothefaith”(163). Thatreassurance without lettingthoseconcessionsseepinto“issues to accommodatethebeginning ofmodern finance est onloansagravesin,butthechurchwasable that themedieval churchregardedcharginginter Douthat alsodeservespraiseforexplaining ------tional diplomacy, hestillbelieves,aswritesin from sexscandalstopoorjudgmentsininterna missteps, folly, andbackroomepiscopalpolitics, that DouthatgivesofRomanCatholicism’s errors, tianity apartfromRome.Despitealltheevidence his communion, hecannotseemtofathomChris deserves credit forlookinghonestlyandcriticallyat book’s mostseriousflaw. As much asDouthat teaching onusuryisindicative arguablyofthe ing?) purgatory afterthechurchchangeditsunderstand sinofusuryreceive lesstimein guilty ofthemortal their minds aboutsinanditspenalties.(Didthose bishop: “helearned toletgoandliveout ofa sent forthefuneral ofadeceasedGerman arch may haveconfirmed thisverdict intheeulogyhe “didn’t conserveenough”(198). Benedict himself Benedict XVI,perhapsthoseconservative popes Francis could bethesuccessortoJohnPaul IIand to seethatcouncil ascompromising thechurch. If adarkerviewofthepost-Vatican“take IIera”and quence ofFrancis’s tenure isforconservativesto even popescannotsteadytheship.Oneconse ofthe1970s,now thinks after theexperimentation II hadputupthebarricadestoprogressivechange In fact,Douthat,someonewhobelievedJohnPaul tives andliberalsabout“real”RomanCatholicism. of bickeringandmaneuveringbetweenconserva ter Vatican II,whichhasprovokedasteadystream and morality. Thatseemsallthemoreapparentaf not veryreliableatpreservingChristianteaching was clearinthesixteenthcentury, theVatican is ent blessingbythepope,isoneindication that,as liberal theologiansandcardinals, withsomeappar the preface,thatRomanCatholicism has That somewhateasyelisionofthechurch’s The proposals for tolerance for mortal sinfrom The proposalsfortolerancemortal (xvii) and oursufferingwillmakesenseintheend.” loved theworld tory tobelievethatGodlovesus, likeliest reasoninallofrecordedhumanhis radical messageandstrangestoryoffersthe church foundedbyJesusofNazareth,whose the mostcompellingclaimtobeing thetrue thatoursinswillberedeemed He so ------deep conviction that the Lord does not abandon church: “Christianity had to make itself, if not His Church, even if the boat has taken on so much ‘easy,’ at least much easier, in order to survive” water as to be on the verge of capsizing” (187). (168). Kolakowski adds, “One could not resurrect At the same time, Douthat reiterates a view as a universal norm the ethos of the apostolic time common among Roman Catholic apologists that when the faithful really lived in the shadow of im- this is the church Jesus founded. If you read John minent apocalypse” (168). That is what Jansenists Henry Newman, Aquinas, Augustine, Dante, or tried to do but “to their doom” (168). Douthat even Evelyn Waugh, you understand, Douthat seems to sense that what he is doing in this book, asserts, that as a Roman Catholic you belong to by criticizing proposals for making the church “the same tradition, the same story.” In fact, when more lenient, is more on the side of Jansenism you step into the “worlds of Catholic past,” you can than the Jesuits. But he also takes comfort from “think with the letter writers of the New Testa- his church’s size. The very first line of the preface ment and the church fathers scribbling in late speaks of “the most important religious story of our antiquity” (160). Douthat writes that you cannot time” because it concerns the “fate of the world’s do this with the church’s contemporary reform- largest religious institution” (xi). In other words, ers like Francis and Kasper, and by implication, Douthat seems to know that the church has always neither can you do that with Protestant reformers. had a hard time insisting on rigor, from prohibit- In which case, if you enter a Protestant church you ing indulgences in Luther’s day to accommodating are not inhabiting the same tradition that stretches usury in the modern era. That is how the church back from John Paul II to the apostle Peter. Can has remained so large and inclusive. To Change Douthat really imagine that the Sistine Chapel the Church’s major weakness, then, is wanting comes anywhere near the sort of space in which a big church that makes demands. Douthat’s the apostles worshiped, or that the traditions and awareness of his communion’s history and laxness aura surrounding the papacy resemble in any way indicates that he should know better. the standing that even the apostles enjoyed in the early church? What sixteenth-century Reformers Darryl G. Hart teaches history at Hillsdale College were trying to do (at least in part) was to restore the in Hillsdale, Michigan, and serves as an elder in church to the simplicity and meaningful pastoral Hillsdale Orthodox Presbyterian Church in Hills- work of the early church. But for Roman Catho- dale, Michigan. lics, even those like the gimlet-eyed Douthat, imagining a Christianity that inhabits store fronts or elementary school cafeterias seems inconceiv- able (not to mention that he doesn’t make much room for the folk piety on which Roman Catholi- cism thrives and in which apparitions of Mary and miraculous healings at Lourdes abound). Why can’t Douthat take the step that Luther and Calvin did when the contemporary writer has even more evidence that the bishops are prone to error and to use their offices to inflict their blame- worthy judgments on church goers? The book Servant Reading Servant suggests an answer in the section where Douthat compares the contemporary controversy to the seventeenth-century dispute between Jansenists and Jesuits. He quotes Leszek Kolakowski on why Jansenists could not succeed at reforming the

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Ordained Servant $ Volume 27 2018 of naturalcausesinaclosedsystem.” implicit faiththepresuppositionofuniformity that secularpeople“havealreadyacceptedwithan influential book twentieth centuryChristianstothisdanger. Inhis Schaeffer wasoneofthefirsttoalertthoughtful natural explanation(3).Backin1968,Francis areoutsinceeverythinghasa Metanarratives immanent presenceofthetrueandlivingGod. to blockouttranscendentrealities,especially the spreads usoverathinsurfaceofrealityandtends ing hasdeeplyinfluencedNoble.TheInternet self ofsociologist CharlesTaylor, what youseeisget.Thisthebuffered way ofthinking,whichlocksusintotheliethat influence ofelectronic media incultivatingthis smog webreath.Heisalsoaware oftheimportant showing thatwearenotimmune tothecultural includes Christiansinhiscritique ofmodernity nent frameofthecontemporarymindset. Noble a quest toawaken aworldnumbed bytheimma W pages, $16.00,paper. Age Disruptive Witness: SpeakingTruth inaDistracted by Gregory E.Reynolds November 2018 Originally publishedelectronicallyin Are YouWoke? IVP, 1968), 111. 3 Belknap Press,1989). Belknap Press,1991); Press, 2007); 2 1 http://opc.org/os.html?article_id=715&issue_id=140. not unique tomodernity—although enhancedby suppress thetruth”(Rom.1:18).This,ofcourse,is in ourfirstparents,“whobytheir unrighteousness Francis A.Schaeffer, Charles Taylor, , byAlanNoble.GrandRapids:IVP, 2018,192 This shouldnotsurpriseussinceweareborn ness. Noble’s bookonChristianwitnessis oke” isthenewbywordforsocial aware The Ethics ofAuthenticity 1 A SecularAge The GodWho IsThere, Sources oftheSelf The GodWho isThere (Cambridge, MA:Belknap (Cambridge,MA: Ordained Servant (Cambridge, MA: 2 whosethink (Downers Grove:

3 hewarned - - - this willhappen,astrulyChrist’s judgmentwill and whatwehighlyesteemvanish together. And of things.Itisawoefulcondition whenbothwe vanquish themselvesintheir own apprehension false glasses.Andsomen,trustinginvanity, less thantheyare,andtopresentthemthrough than theyare;heisreadytomakespiritualthings outwardly goodandevil,tomakethemgreater isreadytoenlargeourimaginings ofwhatis Satan andshadowsing fromvulgarmistakes ofthings. senses, andcarriedaway withweakopinions ris eloquently reminds us: RichardSibbes the electronic matrix—asPuritan 6 Rapids: BakerAcademic, 2009). Kingdom: Worship, Worldview, andCulturalFormation Kingdom Be Secular Power ofHabit(GrandRapids:Brazos,2016); 5 The ScolarPress,1973),302. Reede andSmokingFlax 1630, Edinburgh: BannerofTruth, 1998),112–13; 4 Americans haven’tlostfaith,thespacethatfaith However, Noble addsacaution:“Butwhile Christianity remainspopularinthe United States. but believesthatitwasessentiallywrongbecause secularization theoryofthemid-twentieth century, acknowledges ameasureofagreementwiththe written aboutTaylor’s sociology. in turn,beeninfluencedbyCharles Taylor and the philosopherJamesK.A.Smith, and misled. the greatestmattersofall,wearewillinglyignorant ing deceived inpresentthings,yet andmistaken natures isthat,althoughweavoid aboveallelsebe judge, whenitistoolate.Butthevanity ofour one now judgestobevain,theotherwillhereafter godly, wisemanandadeludedworldling:whatthe it seesitserror. Thisisthedifference between a soul isenlargedtobemoreaware ofmisery when things ofthisworldthanthereactuallyis,sothe man isenlargedtoconceive agreatergoodinthe come tovictory. To theextentthat

How (Not)toBeSecular. James K.A.Smith, You AreWhatYou Love:TheSpiritual Richard Sibbes, The soulsofmostmenaredrowned intheir Noble hasalsobeendeeplyinfluencedby (GrandRapids:BakerAcademic, 2013); (Grand Rapids:Eerdmans,2014); 4 The BruisedReedandSmokingFlax 1630 (Menston,Yorkshire, England: 6 Thus,Noble 5 Imagining the whohas, How (Not)to vain heart Desiring the The Bruised (repr. (Grand - of - fills in our lives and our ability to effectively com- is blurred, so that people are constantly available municate what the Christian tradition means has for “communication” (13). The “electronic buzz” changed” (175). Noble’s numerous citations of has fostered a whole new industry of mindfulness these two authors whet the reader’s appetite for techniques and institutions. In some ways this more. seems to me, as a former member of the 1960s One of the great strengths of Noble’s book is counterculture, to be a revival of our rebellion that both his critique and the application of his cri- against the “military industrial complex,” or what tique are of equal length. This is refreshing since seemed to us the inauthenticity of modern culture. most books on this topic are long on critique and But the contemporary mindfulness movement short on what to do about it, or they may have lots is not a back to nature rejection of modernity as of practical advice with no analytical foundation. much as a means of dealing with the electronic Noble also flavors the narrative with many environment—a kind of détente (15–18). personal examples of his own shortcomings. The electronic world seeks to capture our While some of us older Christians would not be attention in order to gather our data through a re- comfortable doing this, at least to the extent that lentless bombardment (18). I have always warned Noble does—especially older New Englanders like people that by joining Facebook they are engag- myself—he will certainly appeal to his generation ing in the largest focus group in history. Conse- that thirsts for authenticity. His honesty should be quently, much of our privacy is disappearing, but applauded. like fish in water we remain largely unaware of In his introduction, Noble shows that Chris- how all-absorbing this environment is. All of this tians have unwittingly succumbed to the idea that unsuits us for concentration and thoughtfulness, Christian faith is simply a preference (1). One bar- thus undermining the kind of reflective discus- rier to comprehending the gospel is “the practice sion necessary for sound Christian witness. We are of continuous engagement in immediately gratify- adrift in a sea of triviality (22) that enables people ing activities that resist reflection and meditation” to ignore the logical flaws in arguments, to resist (2). Another is “the growth of secularism, defined introspection, and to assume that “conversations as a state in which theism is seen as one of many about faith can be easily perceived as just another viable choices for human fullness and satisfaction, exercise in superficial identity formation” (25). In and in which the transcendent feels less and less this context the gospel seems like “just another plausible” (2). The challenge is to break through image vying for our time” (29). Thus, evangelical the protective, defensive bubble of the modern witness often naively clothes its evangelism in pop person with the gospel. It is incumbent upon culture, unaware of how the medium is an integral Christians to consider the ways that their lives have part of the message (30). compromised with the ways of the buffered self In chapter 2, Noble investigates the buffered (7). The following two parts of the book unpack self. The modern quest for fullness is subjective, these concerns. looking within for meaning (36). We have moved In Part One, “A Distracted Secular Age,” from faith to feeling, assuming that there is no Noble analyses the barriers that endless distraction transcendent source for fullness and meaning. “We and the buffered self present to disruptive witness. are buffered selves, protected behind a barrier of His final chapter describes the human quest for individual choice, rationalism, and a disenchanted fullness as a chief motivational factor in human world” (37). In this way, Christianity becomes just Servant Reading Servant life, one that needs to be addressed in Christian another lifestyle choice (38). The everchanging witness. inner life is always aware of numerous alternatives In his first chapter, Noble focuses primarily (42–43). on the electronic distractions that consume our Noble counsels humility through proper attention. The boundary between work and leisure self-assessment in resistance to what he calls “the

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Ordained Servant $ Volume 27 2018 the needforsomethingbeyondself.Noble (74). Theinherentfutilityofthisquest points to butself-fulfillment” ally nothingwasimportant count asafulfillmentinworldwhichliter ism wouldtendtoward emptiness:nothingwould andfullyconsistentsubjectiv observes that“atotal than throughseekingself-actualization(71).Taylor God, forbecoming likeChristbyhisgracerather related, thusemphasizingthehumanneedfor God andtheknowledge oftheselfareinextricably Citing Calvin,Nobleassertsthattheknowledge of thing. We must createmeaning fromwithin(68). believe thatthereisnoinherentmeaning inany a kindofpopularexistentialismmovespeopleto nificance relatestotherestofexistence”(67).But interpretive frameworkforexplaining how our sig ered self.“To livealifeofmeaning istohavean being aliveinthisworldissuppressedbythebuff to ourbeing human(64–65).Butthewonderof that theurgetojustifyone’s existenceisessential the onlypathtofulfillment(62).Noblebelieves formation throughself-expressionisbelievedtobe seek fullnessfromatranscendentsource.Identity stimulation” (62).Modernsarenotdisposed to in preoccupation,novelty, consumerchoices, and logical distraction inclinesustolookformeaning human quest forfullness.“[A]cultureoftechno frame” (58). rupt thenormativeexperienceoflifeinaclosed (57). Nobleinsists,“Ourwitnessmust worktodis product ofhumaningenuity andachievement the modernworldadvertisesitselfasbeing the aware ofourbeing seducedbythewaysinwhich immanent frame”(55).Thismeansbecoming purposely disrupt theassumptionsofmoderns. tercultural thoughts,words, and deeds,meantto lenge theassumptionsofunbelievers withcoun and culturalparticipation. Heinvitesustochal witness inourpersonalhabits, churchpractices, Noble offersexcellentprescriptions fordisruptive a preference”(81). the entirecontemporaryprojectoftreatingfaithas concludes Part One:“Adisruptive witnessdenies The lastchapterinPart Onedealswiththe Noble reminds usthatsecularism isnotso In Part Two, “BearingaDisruptiveWitness,” ------co-opted andappliedtothechurch. han’s ideaofacounterenvironment,whichIhave ness ineverypartoflife.Thisissimilar toMcLu asadisruptive wit time. Nobledescribesourtask but throughdiscipling thenationsoneconvertata the kingdom,notthroughculturaltransformation, wise navigationofoursituation,whilebuilding ronment, Ihaveoftensaidthesame,encouraging of thedangerousliabilitieselectronic envi condition”of thissocietal (87).Indiscussing some “simply can’treordersociety orargueourwayout ingrained culturalassumption”(85).Thus,we much arejectionofChristianity asa“deeply Stock, 2001),298–308. Pictures: Preaching in theElectronicAge 7 keeping asaradically disruptive testimony that surprisingly traditional waytorecommend sabbath a typeofdisruptive witness(114). Hegoesonina butrecommendsitas saying graceinrestaurants, with hissmartphoneandembarrassmentat to bedispleased withourselves”(107–8). not aspiretoHiminearnestuntilwehavebegun else thansubsistenceinGodalone..[W]ecan from Calvin’s individual” (101).Noblequotes alengthypassage universe andaself-defined tions ofacontainable beyond ourselves,toGod(97),“unsettlingourno God” (95).So,ourlivesmust alludetosomething or drink,whateveryoudo,doalltothegloryof 5:16, and1Corinthians10:31,“Whetheryoueat Scripture frompassageslike2Peter 3:4,Matthew goes ontodemonstratethisdoublemovementin scendent, good,andbeautifulGod”(92).Noble in usthatglorifiesandacknowledges aloving,tran in whichthegoodnessofbeing producesgratitude nesses. Nobeldescribesthisasa“ ator andredeemerbeforewecanbedisruptive wit we must ourselvesbedisrupted byGodasourcre before atranscendentGod”(88).Inotherwords, practices thatencouragecontemplationandawe our faith,andinsteadreturntotraditional church opted fromthesecularmarketplacethattrivialize Gregory EdwardReynolds, This means“wemust abandonpracticesad Noble speakshonestlyofhisown struggles Institutes : “ourverybeing isnothing The Word IsWorth aThousand (Eugene,OR:Wipf and double movement 7

------there is something more important than this pres- Noble makes a strong plea for the importance ent world (115–18). Noble does tell us that he is of stories because of their power to “portray worlds, part of a Presbyterian church.8 not just ideas” (155). Of course, the entire Bible In the penultimate chapter, Noble calls the proves this value. But not all stories are helpful church back to means-of-grace ministry instead and some are dangerous. The best stories instill in of imitating the latest cultural fad. Noble really us what C. S. Lewis described in Mere Christian- understands the relationship between form and ity: “If I find in myself a desire which no experi- substance, medium and message. He raises four ence in this world can satisfy, the most probable penetrating questions to be asked of all media explanation is that I was made for another world” used in the church (125). It is refreshing to read (159). I think Van Til would modify this to say a millennial who understands that tradition, good that this is the only explanation, but Lewis’s point tradition based on Scripture, can be normative and is well taken. Noble explores the value of stories should always be explored to find out why genera- by looking at examples from F. Scott Fitzgerald’s tions have practiced in such ways. Noble agrees The Great Gatsby, Graham Greene’s The Heart of with Smith that historic liturgies embody the pres- the Matter, and the W. H. Auden poem “Funeral ence of both God and his worshiping people (137). Blues,” recited in the 1994 movie Four Weddings Noble concludes this chapter by valorizing and a Funeral (161–65). prayer and the Lord’s Supper as two aspects of I wish Noble had used the doctrine of original the liturgy that “most strongly challenge life in a sin more in his analysis of the buffered self. He closed, immanent frame” (141). This is the most seems to assume it, but could have been more important and useful chapter in the book. explicit. Thus, a more explicitly presuppositional The final chapter addresses disruptive witness approach to the human condition would be in cultural participation. As an English professor, helpful.9 Certainly the idea of unsettling people Noble has seen how the reading of twentieth-cen- (60) reminds us of aspects of the presuppositional tury literature can assist a disruptive witness. Books method. like Joseph Conrad’s Heart of Darkness and Ernest This leads us to recognize that, while the en- Hemingway’s The Sun also Rises, which describe vironment of modernity adds unique challenges to the world as a bleak place, can puncture the buffer our understanding of the human condition and to and reveal the cross pressure between belief in a witness, human nature has not essentially changed; meaningless world and longing for meaning and only the means of buffering the self have changed. hope (149). Whether Paul was evangelizing in Jerusalem Noble goes on to explore the three points of or Athens his basic approach assumed a natural contact described by Taylor as points where “the resistance to the truth, a presentation of the gospel cross pressure is most keenly felt: our human that calls people to reckon with God, and a deep agency, our moral obligations, and our aesthetic dependence upon the internal work of the Holy experiences” (151). “The test of our beliefs is Spirit to convict sinners of the truth of the gospel. whether they can account for existence as we Only the effectual work of the Spirit can burst the know it” (152). Although we know that the truth bubble of rebellion and suppression of the truth. suppressing activity of the unbeliever’s thinking While Noble’s sociological analysis and pre- distorts the way things actually are, nonetheless the scription for witness may not be completely satisfy- givenness of our own natures and God’s world are ing for the presuppositionalist, his book offers an Servant Reading Servant always impinging on the fallen human conscious- intriguing analysis of the contemporary situation ness through the work of the Holy Spirit.

9 Noble has told me that he is familiar with Van Til through 8 Noble attends a Presbyterian Church in America church plant Covenant Seminary and Reformed Theological Seminary lec- in Shawnee, Oklahoma. tures, which have dealt extensively with presuppositionalism. 147 148

Ordained Servant $ Volume 27 2018 Servant New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds versation abouthow toreachourlostworld. Noble’s bookisavaluablecontributiontothecon improving ourwitness. and somethoughtfulstimulating proposalsfor Unencumbered byclichésorfacile solutions, . ispastoremeritusofAmo Ordained

- - Shelley, forscientists, engineers,and annotated Frankenstein, or,theModernPrometheus by Gregory E.Reynolds December 2018 Originally publishedelectronicallyin TaleCautionary A Our Creations: Frankenstein at200and 1 http://opc.org/os.html?article_id=726&issue_id=141. The subtitleofShelley’s book is revealing:“ true ofShelley’s assumptionsabout humannature. erywhere assumedinShelley’s work.Thesameis and BiblicalTheism,” atheologyofcreationisev this issue,“TheTheologyof Frankenstein: Deism ation. AsJamesGidleypoints outinhis articlein toourcontemporarysitu of enormousimportance hubris ofthoseinvolvedinthesciences is atheme nature ofthescientific enterprise. Thepotential profound explorationofhumannatureandthe Victor Frankenstein. as “thecreature.” Thus,thefocusisonscientist ists inthispresentvolumerefertothemonster andessay by MaryShelley, thustheannotators of themonster,butmonsterisnevernamed dramatic inreality. between friendandfiendisslightinprint,but consequences, ofourcreations.Thedifference we must beaware ofthedangers,unintended world ofextraordinary technologicalinventions, for churchofficers;but,ifweareto minister ina perhaps thefirstscience fictionnovel,inajournal I paper. The MITPress,2017,xxxv+277pages,$20.00, Ed Finn,andJasonScottRobert.Cambridge,MA: creators ofallkinds,edited byDavidH.Guston, about MaryShelley’s famoushorrorstory, or t mayseemastrangethingtoreviewbook The title, 1 Frankenstein

Shelley’s isa cautionarytale , usuallymakesusthink Ordained Servant

, byMary the - - - Modern Prometheus.” “Hawthorne: Science, Progress, and Human Na- ture” (2009–2012). Like Shelley, Hawthorne wrote In the Western classical tradition, Prometheus stories exploring the moral meaning of modern became a figure who represented human science. Together they were exercising their moral striving, particularly the quest for scientific imaginations to question the goals of science and knowledge, and the risk of overreaching or explore the effects of seeking to alter the unal- unintended consequences. In particular, he terable, or the givenness of creation, especially was regarded in the Romantic era as embody- humankind. ing the lone genius whose efforts to improve Concentrating on the most obvious theme of human existence could also result in tragedy.2 the unintended consequences of our inventions, I I toyed with including this review under the underestimated the value of Shelley’s exploration rubric, Servant Classics, because Frankenstein of the human in the creature’s intelligent, moral, is a rich literary work that transcends the genres and aesthetic sensibilities. While the assumptions of horror story or science fiction. Although Mary of the Romantic movement are largely Deistic, Shelley in her 1831 introduction to a new edition there are still strong strands of a biblical anthropol- of Frankenstein calls her tale a “ghost story” (191), ogy throughout this literary tale. It is this dimen- written in response to the challenge of neighbor sion of the work to which I will now turn. Lord Byron to write a ghost story during a period Often unappreciated is the high literary of gloomy Swiss weather, she notes that the story quality of Frankenstein. The first volume begins was written in the context of philosophical con- with the mention of Homer’s The Iliad, William versations with two notable nineteenth-century Shakespeare’s Tempest and Midsummer Night’s men of letters, Lord Byron and her husband, Percy Dream, and John Milton’s Paradise Lost (1). There Shelley. are beautiful descriptions of natural scenery, and The horror and drama in the story stand in towns and cities, a staple of Romantic literature stark contrast to the sensationalism of modern hor- and art. Large sections read like a travelogue. Mary ror stories and the special effects of modern horror Shelley, of course, was married to Romantic poet movies. Instead, Frankenstein presents us with a Percy Bysshe Shelley, so it is not surprising that thoughtful series of reflections on the nature of she quotes William Wordsworth’s “Tintern Abbey” the ethical responsibilities of scientists, especially (132). She describes Victor’s arrival in Oxford after when experimenting with human life (xiii). mentioning some historical facts: The book, published on January 1, 1818, The spirit of elder days found a dwelling here, reminds us that serious critical analysis of the and we delighted to trace its footsteps. If these effects of the Industrial Revolution were present, feelings had not found an imaginary gratifica- especially with participants in the Romantic move- tion, the appearance of the city had yet in itself ment, early in the nineteenth century. Several sufficient beauty to obtain our admiration. decades later Nathaniel Hawthorne (1804–1864) The colleges are ancient and picturesque; the also used fiction as a vehicle to stimulate thought- streets are almost magnificent; and the lovely ful criticism of the abilities of scientists to manipu- Isis, which flows beside it through meadows of late humanity and culture. Several years ago, The exquisite verdure, is spread forth into a placid New Atlantis: A Journal of Technology and Society expanse of waters, which reflects its majestic published a profound series of articles, along with assemblage of towers, and spires, and domes, Reading Servant eight of Hawthorne’s stories, in a series entitled embosomed among ancient trees. (135)

2 Wikipedia contributors, “Prometheus,” Wikipedia, The Free It is in the context of these Romantic sensibili- Encyclopedia, https://en.wikipedia.org/w/index.php?title=Promet ties that the creature struggles with his own iden- heus&oldid=870735499 (accessed November 28, 2018). tity, but by secretly observing human beings and

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Ordained Servant $ Volume 27 2018 that istosay, notfittingthehuman mind” (40). unlawful,possibly mix, thenthatstudyiscertainly for thosesimplepleasuresinwhichnoalloycan to weakenyouraffections,anddestroytaste a studytowhichyouapplyyourselfhastendency lesson heshouldhavelearnedfromhisfather:“If grasp” (34).Too lateFrankenstein reflectsonthe since thecreationofworld,wasnow withinmy had beenthestudyanddesireofwisestmen covering thecauseofgenerationandlife.What incredible labourandfatigue,Isucceededindis Frankenstein’s selfishness.“Afterdaysand nights of overandprovidesacloakfor pretensions, takes be seeninthebeginning ofthestory. ances, hebehaveslikeamonster. Hintsofthiscan high Europeanculture.Andyet,despiteappear turns outtobeamonster. at leastthebeginning, thanFrankenstein, who with hiscreature.Thecreatureismorehumane, supreme ironyinthecomparisonofFrankenstein pecially hiscreator,VictorFrankenstein. Thereisa by being rejectedbythehumansaroundhim,es justice; andispainedbyinjusticeultimately ral beauty, humankindnessandgentleness,reason, reading literatureheenjoystheperceptionofnatu by remorseand thesenseofguilt”(71).Shelley continues tocover uphisevildeeds.“Iwasseized fiancée, Elizabeth. Butguilthauntshim, while he of Victor’s bestfriend,Clerval; andfinallyVictor’s falsely accusedofkillingWilliam; thenthedeath est brotherWilliam;thedeath ofJustine, whois responsibilityforthe deathofhisyoung to take account ofcreation.VictorFrankenstein refuses dons him—exactlytheoppositeofbiblical animated creature,Frankenstein selfishlyaban Upon being revulsedbythesightof newly Then scientific hubris,withitsgod-like strangers. (28) unfittedforthecompanyof myself totally these were“oldfamiliar faces”;butIbelieved I lovedmybrothers,Elizabeth,andClerval; invincible repugnancetonewcountenances. cluded anddomestic;thishadgivenme My lifehadhithertobeenremarkablyse Victor Frankenstein hasallofthebenefits ------life andrevealprecisely whatheismissing. Hehas begins thestory:“Theycontrastwithcreature’s and emotionalenergy”inthecorrespondencethat observes regarding the“investmentsoftime,wit, into themonsterhelookslike.AsJoeyEschrich being, untilhisrejectionandisolationturnhim pearances, behaveslikeahighlycivilized human (132–33). creature, butalsoforhisdearestfriendsandfamily of hisown monstrousdisregard notonlyforthe quent inRomanticliterature,ringshollow inlight explores thisthemethroughoutthethreevolumes. 4 University. the CenterforScience andtheImagination atArizonaState 3 greatly endearedthemtome” (91).Hemasters “The gentlemannersandbeauty ofthecottagers As heobservestheir humanvirtuesheconcludes: ty fromgreatwealthandahighpositioninsociety. theyareconsignedtopover who visitsthecottage; young couple,theoldman,andabeautifulfriend withouthimselfbeing seen. the inhabitants thusallowing himtoobservethelivesof cottage, abandonment, hefindsahutthatisadjacentto Afterhiscreationand It isatrulytouchingtale. have acompanion: pleads withhimtocreateawifesothathewill encounters thecreatureinAlps.The lashes outviolently.” frustrations, sohislifebecomesunbearable,andhe no onewithwhomtosharehisexperiencesand Vol. 2,ch.3,83–120. 9–10n9, citing Eschrich,editor andprogrammanagerfor The creature,ontheotherhand,despiteap Frankenstein’s discourse onfriendship,fre The creaturewitnessesthestrugglesof Then thecreaturetellsFrankenstein hisstory. again bevirtuous.(80) made meafiend.MakehappyandIshall excluded. Iwasbenevolentandgood;misery I seebliss,fromwhichaloneamirrevocably drivest fromjoyfornomisdeed. Everywhere but Iamratherthefallenangel,whomthou I amthycreature:oughttobeAdam; After thefirsttwo murders, Frankenstein 3

- - - 4 their language and reads their literature, includ- relationships, that is electronic communication ing Paradise Lost, Plutarch’s Lives, and Goethe’s supplanting face-to-face conversation, and a lack Sorrows of Werter (105). Paradise Lost affects him of empathy do not bode well for this and future most deeply, as he feels like Adam, created at first generations of the elderly. without a companion, yet he relates more to Satan Of course, the greatest human need is not in his bitter rebellion (107). “I longed to discover human friendship, but rather divine friendship. the motives and feelings of these lovely creatures” This is absent in Shelley’s work. Shelley’s depen- (94). But, finally, rejection by the cottagers, whom dence on the writings of philosopher Jean-Jacques he had so admired, is the turning point in the Rousseau leads to a dangerous conclusion about creature’s sad tale as he declares war on humanity the origin of sin. Rousseau believed that society (113–20). corrupts humans, who are otherwise good in their The importance of human friendship and the natural state.7 This question-begging idea can be perils of its neglect form a central theme in Fran- seen in the creature’s story. kenstein. In our world the irony is that our growing The annotations by various scientists and writ- use of mediating technologies undermines our ers, which are extensive, and printed as footnotes ability to establish and maintain human relation- in small san serif type, are often very helpful in ships, thus enchanting us with social networks and providing context and explanations of the text, robots. Frankenstein warns us against the tendency however tedious they may be at times. of those in positions of power to ignore the conse- The seven essays at the end of the volume quences of their actions.5 The company’s bottom provide a fascinating window into the thinking of line or, as in the case of Frankenstein, the fame contemporary academics and writers on the topic accruing from scientific breakthroughs, tends to of bioethics. blind leaders to their larger human responsibilities. Josephine Johnston,8 in “Traumatic Responsi- This is increasingly leading to a central prob- bility: Victor Frankenstein as Creator and Casu- lem for the elderly. My own state of New Hamp- alty,” explores the nature of human responsibility. shire is developing a “State Plan on Aging” to ad- Cory Doctorow,9 in “I’ve Created a Monster! dress this problem. Proverbs 18:1–2 warns us of the (And So Can You),” argues that the best science folly of isolation: “Whoever isolates himself seeks fiction both predicts and influences the future. his own desire; he breaks out against all sound This is a witty essay offering astute observations judgment. A fool takes no pleasure in understand- such as “Frankenstein [is] . . . a story about technol- ing, but only in expressing his opinion.” For those ogy mastering humans rather than serving them” who end up isolated through no fault of their own, (210). And this: we must exercise compassion. The church is well A service like Facebook was inevitable, but situated to lend a hand. how Facebook works was not. Facebook On the related topic of human compas- is designed like a casino game, where the sion, MIT Sociologist Sherry Turkle’s latest book jackpots are attention from other people (likes Reclaiming Conversation: The Power of Talk in and messages) and the playing surface is a vast a Digital Age6 laments the increasing lack of board whose parts can’t be seen most of the empathy among those who are addicted to their digital devices. The combination of loneliness, caused at least in part by the increase in mediated 7 98n22, citing Ron Broglio, professor of literature and culture at Arizona State University. Reading Servant 8 Johnston is an expert on the ethical, legal, and policy implications of biomedical technologies, particularly as used in human 5 16n13, citing Mary Margaret Fonow, professor of women and reproduction, psychiatry, genetics, and neuroscience. gender studies at Arizona State University. 9 Doctorow is a Canadian-British blogger, journalist, and sci- 6 Sherry Turkle, Reclaiming Conversation: The Power of Talk in ence fiction author who serves as co-editor of the blog Boing a Digital Age (New York: Penguin, 2015). Boing. 151 152

Ordained Servant $ Volume 27 2018 Christ (232). Christian religiousethics,rootedinthepassionof need forcompassion,anessentialingredient in “veneer ofChristianity” nonethelessportraysthe and theconsequences ofhisactions.” Shelley’s but infailingtoconsiderthewell-being ofothers argues that“Victor’s crimeisnotpursuingscience Reframed; OrTheTrouble withPrometheus,” science. Thisessayrequires pondering. intelligence andelectronics, whathecallstechno monsters andanimating materialwithartificial of usingtruescience toignorerealitybycreating is notmodernscience, butwarnsofthedanger of Reason,” assertsthatthescience of ity: VictorFrankenstein’s Technoscientific Dream dently, heislessthanfullyhuman. ment. Becausethecreaturecannotliveindepen argu is seenasanexampleofthisunsustainable or theabilitytoliveindependently. Thecreature by pleading foradefinition thatdemands viability, and thedefinition ofthehuman.Theyconclude tle’s fourfoldcausationtothescientific enterprise uninspiring accountoftherelationshipAristo by JaneMaienschein and Bear. speculative fiction genres,writingunderthenameElizabeth 12 ing professorattheUniversity ofSouthCarolina. Technicaland technoscience atDarmstadt University andvisit 11 research ofbothfields. into collaborationwithlifescientists inordertotransform the Initiative istobringhistoriansandphilosophersofscience Laboratory administrator andMcDonnellFellow atthe MarineBiological ics, andbio-policyplayoutinsociety. history andphilosophyofbiologythewaybiology, bioeth University,Life Sciences atArizona State specializing inthe 10

Wishnevsky isanAmerican authorwhoworksprimarily in Nordmann isprofessorofphilosophy andhistoryofscience Jane Maienschein isaRegent’s professorintheSchoolof Sarah Wishnevsky’s Alfred Nordmann’s “Changing ConceptionsofHumanNature” (212) one universal rule:thehousealwayswins. casino games,intheFacebook gamethere’s revelation willringthecherries,.Asinall time. You placebetsonwhatkindofpersonal

in Woods Hole,MA.ThegoaloftheMcDonnell 11 12 essay, “Undisturbed Real essay, “ Kate MacCord

Kate MacCordisprogram Frankenstein Frankenstein

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- change theworkingsofMotherNature”(244). ratherthanto . ascience thatseekstounderstand entirely endorse:“Thenovelimplicitly endorses. nature, albeit notinlanguagethatChristianscould her essaywithanappreciation forthegivennessof also asself-destructive”(243).Mellorconcludes but “not onlyashorrifyingandfinallyunattainable and eveneliminate femalesexuality.” Thisendsup Thus, Victorisportrayedasseekingto“control and groundbreakingadvocateforwomen’s rights. Shelley’s motherMaryWolstonecraft wasastrong Victor Frankenstein. ThishasvaluebecauseMary der, andMotherNature,” isafeminist analysisof department of Arizona State University.department ofArizona State 15 University.philosophy atMichigan State science of science forpolicymaking,andthe on theroleofvaluesinscience, 14 and genderstudies. British culturalhistory, feminist theory, philosophy, arthistory, women's studies atUCLA;shespecializes inRomanticliterature, 13 summation willofferthefoundationforsolutions. cal accountofcreation,fall,redemption,andcon animation ofmaterialhumanparts.Only abibli ner lifethatcannotbeaccountedforbythemere is noresurrection.Thecreatureexperiencesanin driven byhishatredoftheevildeath. grave. So,Frankenstein’s efforttocreatelife is child shespenthoursreading besidehermother’s death wasanirreparableevilforMaryShelley. Asa of modernity. Becauseofhermother’s earlydeath, solutiontotheincipient problems no substantial fiction offersapoignant caution,butsadlyoffers seven essays. three volumesof (263–73) isgivenforeachofthechaptersin swered questions. brilliance ofthetitle,essayleavesmanyunan ethics ofcreatingtheatomic bomb.Despitethe Sweetness” byHeatherE.Douglas

26n25, citing JoelGereboff,professorinthe religiousstudies Douglas isa Mellor isadistinguished professorofEnglish literatureand Anne K.Mellor’s The RomanticDeism assumedinShelley’s A veryusefulsetofdiscussion questions Finally, ofTechnical “TheBitterAftertaste . Douglasisassociate professorinthedepartmentof

philosopher ofscience Frankenstein 13 essay, “

science policy

history ofphilosophy andforeachofthe

Frankenstein best known forherwork 14 , the importance , theimportance exploresthe 15 Butthere , Gen - - - - - I am reminded of Francisco Goya’s etching, “The Dream of Reason Produces Monsters,” in which A New Multi-Volume the artist depicts a nightmare of his being attacked by bats and owls. This is an apt image of the dream Pastoral Theology of the Enlightenment. The guidance of God’s special revelation in the Bible is jettisoned for the Originally published electronically in Ordained Servant reason of fallen man, becoming a nightmare. December 20181

Gregory E. Reynolds is pastor emeritus of Amo- by Ryan M. McGraw skeag Presbyterian Church (OPC) in Manchester, New Hampshire, and is the editor of Ordained Pastoral Theology: The Man of God, His Calling Servant. and Godly Life, vol. 1, Albert N. Martin. Mont- ville, NJ: Trinity Pulpit Press, 2018, lvi + 456 pages, $42.95.

ommending Al Martin’s work on pastoral the- Cology is like commending Richard Muller’s work in historical theology. In either case, readers find themselves sitting at the feet of a master in his field whose work is its own best commendation. This set of books promises to be one of the most extensive, and likely most useful, pastoral theologies written to date. This material represents twenty years of teaching future ministers about this topic for two hours a week on a four-year cycle. What would the Spirit do in the church if more ministers had this kind of training? Reviewing a volume like this one is difficult because all of the material is pure gold. While it aims primarily at ministers and men preparing for ministry, the content can benefit the church more broadly as it seeks to be faithful in calling ministers, in pursuing godliness, and in establishing realistic expectations for who ministers are and what God calls them to do. After summarizing the content of the book, I will highlight a few of its outstanding features. The epigraph heading the opening pages of this book summarizes its content well: “The life of the minister is the life of his ministry.” The book’s subtitle indicates its two large-scale divisions. In

the first section, Martin takes his readers from the Reading Servant nature of a pastoral call, through qualifications of gifts and character related to the ministry, to

1 http://opc.org/os.html?article_id=723&issue_id=141. 153 154

Ordained Servant $ Volume 27 2018 part ofthecurriculum,andifeveryarea teaching positioninaseminary ratherthan avital our seminaries. Ifpastoraltheologyisan entry-level more thanthepastoraltheologydepartmentsof enough, adding thatthiscounselshouldapplyto subject” (10).Icannotechothispoint strongly sufficient forunderstandingorteachingonthis logical degrees,whileagoodthinginitself,isnot pastors. Theexclusivepursuitofacademic theo writes, “Pastoralby theologyshouldbetaught addresses theneedsofourtimes.First,asMartin cultivating their minds andtheir gifts. the menwhomtheyaretraining astheyarewith ies thatarejustasconcernedwiththecharacterof are godlyratherthangreatandweneedseminar without neglectingeither one.We needmen who the gracesofSpiritabovegifts of showing their loveforChrist.Herightlyplaces need moremenwhousetheir doctrineasameans doctrine alone,Martinreminds usthatwereally attract, menwithanintellectualbentandlovefor Reformed ministry cantendtoexalt,aswell volumes aboutaman’s character. Inaday when management andhouseholdmanagement,speak cal andemotionalbalance,coupledwithtime considering thecalltoministry today. Physi astheyareneglectedin are likelyasimportant his timeandfamily. Thelastfouroftheseareas people, andhow hemanageshimself,including emotional relationtoGod,how herelatestoGod’s and intellectualrelationtoGod,hisphysical calling tolivingbytreatingtheman’s spiritual things inaman.Thesecondsectionshiftsfrom the processbywhichchurchrecognizes these should trainfuture pastorsjustlikedoctors should be disastrous. Itis pasttimethatwerealizepastors to themedical profession,then theresultswould of manyyoungmen.Ifweapplied thispractice first oneto discourage sucha course inthelives serve aspastorsthemselves.I haveoftenbeenthe to teachmenbepastorsbut havenodesireto training futurepastors.Far toomanymendesire ing theologicaldegreemills ratherthan seminaries pastoral experience,thenweruntheriskofbecom bymenwith curriculum isnotordinarily taught Four examplesillustrateamplyhow thisbook - - - - observes, ministry inReformedchurchesonceagain.Martin train futuredoctors. clear ofmoralism? Whetherexpounding Scripture, retelling redemptive historywhiletryingto steer between exegetical precision withapplicationor why moderndebatesoverpreaching oftenoscillate too technique driven? Isthatoneofthereasons flow from devotion toChrist.Martinnotes, preaching Christcannotbeatechnique; itmust ministries. we seekthesovereign Spirit’s anointing onour preach. We needtohearMartinonthispoint as as wellintheaffectionsofthosewhohearhim Spirit workingintheaffectionsofpreacher souls toChrist.Thisusuallycomesthroughthe ily insufficient tobetheSpirit’s instrument towin us explainwordsandgrammar,butitisordinar the machine.Faithful exegesisisenoughtohelp Christ aslongtherightelectmaterialsgointo which theHolySpiriteffectuallycallssinnersto to treatthemeansofgraceasmachinesthrough that areintheministry. Did theyeverhavea God. .Onehastoquestion whymenlike ately andpleadwiththemtobereconciled to subject toaddresstheunconvertedpassion yet preachersfindnoavenue outofthetextor cal orthodoxyandexpositorypreaching, robust commitment toconfessionalandbibli and evenReformedchurcheswherethereisa I findit disturbing, whenattending evangelical Second, evangelisticzealneedstocharacterize Have our approaches to preaching become Have ourapproachestopreaching become effort tohideourlovelesshearts. (100) insincerely insertHimintooursermonsinan for us.We darenotattempttoartificially and Him withglowing heartswillnotbenatural so thatforustoliveisChrist,speakingabout alone withHim,inourwalking If Christdoesnotfillourheartsintimes Third, ministers must preachChrist.Yet It isalltoocommoninReformedchurches (61) desire tobeusedincallingoutGod’s elect? - - - unfolding the historical development of the gospel, aspects of church polity, his book strikes a nerve applying biblical principles, or exhorting people to with me. Martin teaches rightly that men called worship, preachers should preach Christ inescap- to the ministry need both to wade through their ably because they love Christ pervasively. A minister sense of calling and to cultivate personal godliness should not need to be told to extol the virtues of his with zeal and vigor. Ultimately, the man of God’s Savior any more than an engaged couple should character is not special but common. God requires need to be told to look forward to their wedding men holding office to show ordinary Christians day. This characterized Paul and the other apostles, what ordinary Christian living looks like in an as well as virtually every manual of pastoral theology office that not all ordinary Christians hold. Yet it is that has stood the test of time in the history of the ultimately love for Christ, experiential piety, and Christian church. spiritual balance that must envelop, and even con- Fourth, ministers must prioritize their fami- sume, every true gospel minister. This is the case lies above their ministries if they hope not to be because the Spirit is painting the copy of Christ’s disqualified from their ministries. The following character in the lives of God’s people through the citation illustrates his counsel on this important Christian ministry. Consequently, we need to be theme: as interested in Martin’s pastoral theology as many of us are in Muller’s historical theology, and likely When an ordinary Christian chooses between even more so. an evening with his family and an evening at the local pub, the issues are quite clear, and Ryan M. McGraw is a minister in the Orthodox his conscience should scream at him if he Presbyterian Church serving as a professor of system- chooses the pub. On the other hand, when a atic theology at Greenville Presbyterian Theological servant of Christ makes the choice between an Seminary in Greenville, South Carolina. evening of fun and games with his children or visiting a distressed saint, the issue is blurred. He can very easily justify neglecting the promised evening with the children because “the work of the ministry demands that I minister to this distressed sheep.” In this scenario, domestic competence is often sacrificed upon the altar of official ministerial duties. “I sacrificed that time with my family for the sake of the gospel ministry.” No, you did not. You set one duty against another, and you caused a ministerial duty to kill a domestic duty. God is not in the business of killing duty with duty. (424) The church is still reeling from the fruits of nineteenth-century calls to abandon wives and children in the name of foreign and domestic missions. Martin’s exhortations can go a long way to setting ministers back on the right path with regard Servant Reading Servant to making their families their first ministries. I am a Presbyterian, while Martin is a Baptist. This means that Presbyterians will expect me to say that I do not agree with everything in this book. While this is true, especially in relation to some

155 EDITORIAL POLICIES

1. Ordained Servant exists to help encourage, inform, and equip church officers for faithful, effective, and God-glorifying ministry in the visible church of the Lord Jesus Christ. Its primary audience is ministers, elders, and deacons of the Orthodox Presbyterian Church, as well as interested officers from other Presbyterian and Reformed churches. Through high-quality editorials, articles, and book reviews, we will endeavor to stimulate clear thinking and the consistent practice of historic, confessional Presbyterianism.

2. Ordained Servant publishes articles inculcating biblical Presbyterianism in accord with the constitution of the Orthodox Presbyterian Church and helpful articles occasionally from collateral Reformed traditions; however, views expressed by the writers do not necessarily represent the position of Ordained Servant or of the Church.

3. Ordained Servant occasionally publishes articles on issues on which differing positions are taken by officers in good standing in the Orthodox Presbyterian Church.Ordained Servant does not intend to take a partisan stance, but welcomes articles from various viewpoints in harmony with the constitution of the Orthodox Presbyterian Church.

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