Ordained Volume 19 Servant 2010

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3PTPUN[VU*VUNYLNH[PVUHS*O\YJO3PTPUN[VU4HPULWOV[V!.YLNVY`,9L`UVSKZ published by: The Committee on Christian Education of the Orthodox Presbyterian Church OrdainedServant

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VOLUME 19, 2010 Ordained Servant (1V\YUHSMVY*O\YJO6MÄJLYZ (W\ISPJH[PVUVM[OL*VTTP[[LLVU*OYPZ[PHU,K\JH[PVU VM[OL6Y[OVKV_7YLZI`[LYPHU*O\YJO

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*VW`YPNO[I`[OL*VTTP[[LLVU*OYPZ[PHU,K\JH[PVUVM[OL6Y[OVKV_7YLZI`[LYPHU*O\YJO (SSYPNO[ZYLZLY]LK OrdainedServant

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Dedicated to Robert B. Strimple

CONTENTS

5 From the Editor Community,” Jennifer Foley

46 “The Past, Present, and Future Work of Servant Tribute Christian Education in the Orthodox Presbyterian Church,” Danny E. Olinger 6 “Dr. Robert B. Strimple: A Tribute,” W. Robert Godfrey Servant Technology

Servant Thoughts 53 “Missing the Messages of the Media,” ,+0;690(3: review of God’s Technology (DVD) by David Murray, Gregory E. Reynolds 10 “Death: An Old-New Terror”

12 “The Benediction” Servant Living

16 “Hearing the Word in the Modern World” 55 “The Church-Integrated Family,” Matthew Kingsbury 22 “The Importance of the Book of Church Order” 58 “Covenant Blessings for Singles,” James S. Gidley 24 “Kindle: A New Horseless Carriage? An Assessment” Servant Viewing

Servant Work 62 “Dis-integrated? The Social Network : A Review,” Gregory E. Reynolds 30 “Pastoral Care for the Dying,” Gordon H. Cook, Jr. Servant Truth 37 “A Pastoral Response to Grief,” Gordon H. Cook, Jr. 67 “Preachers in Lab Coats and Scientists in Geneva Gowns,” Bryan D. Estelle 42 “Crossroads: Your Life and the Medical Servant History 112 “Books on Grieving: A Bibliographical Essay,” Gordon H. Cook, Jr., and Gregory 72 “The Huguenots: Calvin Comes to America,” E. Reynolds Gregory E. Reynolds 114 Thandabantu by J. Cameron Fraser, Gregory 80 “A Primer on Vatican II,” Danny E. Olinger E. Reynolds

Servant Life Servant Reading 9,=0,>(9;0*3,: 88 “The Uniqueness and Challenges of the Minister’s Wife,” Ginger Graham Dennison 115 “In What Sense?” review of The Law Is Not of Faith edited by Bryan D. Estelle, J. V. Fesko, and David VanDrunen, Mark Jones Servant Exchange 120 “Reconciling the Two Covenants in the Old 92 “T. David Gordon’s Essay ‘Evangelistic Testament,” review of The Law Is Not of Faith Responsibility’ in Ordained Servant Online: edited by Bryan D. Estelle, J. V. Fesko, and A Critique and an Alternative,” R. Fowler David VanDrunen, Brian J. Lee White 127 “Paul on His Own Terms?” review of 96 “Reply to R. Fowler White’s ‘Critique and Justification by N. T. Wright, T. David Alternative’,” T. David Gordon Gordon

136 “Facing the Idol Factory,” review of Servant Humor Counterfeit Gods by Tim Keller, A. Craig -YVT[OL)HJR7L^ Troxel

101 “Life after Christmas,” Eutychus II 138 “To Change the World, Reconsidered,” review of To Change the World by James 103 “Naming Rites,” Eutychus II Davison Hunter, David VanDrunen

143 “The Unaccommodated Reformation,” Servant Reading review of Getting the Reformation Wrong by )6629,=0,>: James R. Payton, Jr., David C. Noe

104 Calvin by Bruce Gordon, David A. Booth 148 “Intelligent Dissent,” review of Uncommon Dissent: Intellectuals Who Find Darwinism 105 Bioethics and the Christian Life by David Unconvincing edited by William A. Demski; VanDrunen, William Edgar Signature in the Cell by William C. Meyer, Bryan D. Estelle 107 A Treatise on the Law and the Gospel by John Colquhoun, John V. Fesko 150 “Two Kingdoms: A New or Old Idea?” review of Natural Law and the Two Kingdoms by 109 God’s Word in Servant-Form by Richard B. David VanDrunen, Darryl G. Hart Gaffin, Jr., John V. Fesko 153 “Psalm 119 for Life,” review of Psalm 119 for 111 Exploring the Origins of the Bible edited by Life by Hywel R. Jones, Stephen J. Tracey Craig A. Evans and Emanuel Tov, James W. Scott From the Editor

his is the fifth annual printed edition of Ordained Servant as we enter the Ttwentieth year of publication and celebrate our seventy-fifth anniversary as a denomination. Lots of milestones. For this we ought to be very grateful, because church officers are only “servants” of the Lord by his grace as the Servant of the Lord who gave his life as a servant to make us, contrary to our natures, servants—his servants. I have dedicated this annual edition to one of my favorite professors, and an expert in contempo- rary Roman Catholic theology, Robert Strimple. Dr. Strimple’s grasp of the subtleties of Vatican II has distinguished him as an interpreter of the new theological environment. As a student, I sat in awe of Dr. Strimple’s combination of meticulous exegesis, extensive knowledge of historical and system- atic theology, and commitment to Reformed theology and the visible church. The cover photo is of the Limington Congregational Church in Limington, Maine. This con- gregation was one of the first in New England to begin the journey back to its historic eighteenth- century Reformed roots in the 1960s. Presently, the congregation is in the process of joining the Presbytery of New York and New England. This year I have been able to print almost everything published online, because I have been stricter about article length. I would like to thank the many fine writers who have worked with me to revise articles in order to stay within the prescribed limits. Once again I would like to thank general secretary Danny Olinger and the subcommittee of Dar- ryl Hart, Sid Dyer, and Paul MacDonald for their continued support, encouragement, and counsel. I would also like to thank the many people who make the regular online edition possible: Diane Olinger, Linda Foh, Stephen Pribble, and Andrew Moody; and the many fine writers without whom there would be no journal. Finally, I want to thank Ann Hart for her meticulous editorial work, and Jim Scott for his excellent formatting of the printed volume.

—Gregory E. Reynolds Amoskeag Presbyterian Church Manchester, New Hampshire  6YKHPULK:LY]HU[ =VS\TL  of Westminster Theological Seminary RobertB. Strimple,“OurReformationHeritage,” 2 http://www.opc.org/os.html?article_id=218&issue_id=58. 1 a becamebeforestudying Westmin-Baptist at Delaware. His parents Methodists,were and he which floweredatthe Reformation.” thetimeof gospel message, the understanding of Bible, that the ofour theological that understandingto roots minsterSeminary, he wrote:“We joyfullytrace lical Christianity.on his atWest- Reflecting work Reformed Christianitydeep convictionthat isbib- a as Reformed Christianwitha he hasundertaken tor, andan builder.institution All these tasks of an a teacher, administra-scholar, achurchman, a variety remarkableways. of has been aminister,He and manyothers. encouraged me and goodhumorwhichhasgreatly enjoy faithfulness, insight, years andto his keen forStrimplewith Boboverthirty-five work closely Westminster California. my privilege been has It to administrator Westminsterat Philadelphia and marksservice forty-one as his and years of teacher also the Presbytery Church byPhiladelphia. It of into the ministry of the Presbyterian Orthodox the Rev.ofreception Dr.Strimple Benson Robert This yearthe marksanniversary fortieth the of Godfrey Robert W. by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU A Tribute Dr. B.Strimple: Robert Tribute Servant Strimple wasborn, raised, andeducated in wide Strimple a hasindeed served Christin 6J[VILY 

(Spring, 1982):1. 6YKHPULK:LY]HU[ The Bulletin 2 learning,piety. and systematician,as aReformed blending faithfulness, say toStrimple that Murray’swas truestsuccessor drawtoonotmuchit Christ.And near to is surely attractive holinessout that an encouraged to others had known.ever For Strimple, too, lived Murray man observed was theholiest he that JohnMurray holiness.Rev.Indeed,cal the Geoffrey Thomas seem a legalistic, but ratherwasfilledwith bibli- and a exclusive psalmsinging—inthat did way not byterianism—includingcarefulSabbath keeping Murray embodieddisciplinesthe ScottishofPres- devotion that the Christ to radiatedfrom hislife. Hetheologian.was spiritual through a inspiration exegesis. theology and clearly explicitlyon precise biblical careandgreat of broadlearning his whogrounded lectures, these also experiencedStrimplea scholar appealed to Strimple’sown Germanic precision.In thorough scholarlypreparation, particularly which and forword inofa modelread word class,were which out, tures, written were regularly revised, andteachinghis godly character. Murray’s lec- was drawnStrimple both Murray’sto meticulous him,on however, was Murray.Professor John variousforms theology. of The greatestinfluence his scholarly work for foundations oflook to the presuppositionalapologeticsinhelped Strimple nificantlyVanby Cornelius influenced Til, whose hisprofessors,was all but,likemanyothers,he sig- with their families. them to California, andall four now serve Christ fied that desire. Their four children movedwith their movethe “foreignto field” Californiaof satis- Lord missionaries,as andatleast ways some in in their serve tomarried lives, had hoped the they journeys, supporting alongway. the him fully Early him faithfullyon hisspiritual academic and Strimple, hisand wife,Alice,hasaccompanied Reformed conviction. elementsa confessional ofembraced other most his of graduation Westminster,from had buthe ster Seminary.He time still was aBaptistat the Murray,course,ofmuch was than afine more At Westminsterheappreciated Philadelphia Family to has important been very always After his graduation from Westminster in tation for WSC from the Western Association of Philadelphia he taught one year at Eastern Chris- Schools and Colleges (WASC). tian High School in Paterson, New Jersey, and In constructing the new faculty, Strimple then served eight years as professor of systematic showed his generosity, selflessness, and commit- theology at Toronto Bible College (1961–1969). ment to excellence in a special way. He did not While teaching, he continued his formal studies, desire to find faculty who agreed with him at every completing a Th.M. at Westminster (1965) and point, but sought faithful, confessional Reformed beginning a Ph.D. program in systematic theology scholars who would labor together beyond differ- at Trinity College, University of Toronto (com- ences to advance the cause of Christ. pleted in 1972). During those years in Canada, he By 1982, it was clear that trying to have a continued his careful reflection on the Bible and single institution with campuses on two coasts theology, which led him to embrace paedobap- was unduly cumbersome administratively. The tism. He began teaching at Westminster in 1969 decision was very amicably made for the western and was received into the ministry of the Orthodox campus to become a fully independent institution Presbyterian Church in 1970. with the name Westminster Theological Seminary In addition to his teaching, Strimple gave in California. Strimple became its first president in himself to the cause of Westminster by accept- 1982. ing a number of administrative positions: dean of As an extension of his orthodox theology, students, dean of the faculty, vice president of aca- Strimple was always forward and outward look- demic affairs, and eventually president of Westmin- ing. At the tenth anniversary celebration of WSC, ster Theological Seminary in California (WSC). he articulated this in his address entitled “For All He brought rigorous discipline to these positions, People—One Christ, One Gospel, One Man- which he fulfilled brilliantly and thoroughly. He date.” This passion for carrying the gospel into the clearly recognized that Reformed Christianity was world had already been expressed in his inaugural more than an intellectual commitment. Biblical address as the first president of WSC, in which Christianity has an institutional form and expres- he reflected on the exciting opportunities before sion. a seminary sitting on the Pacific Rim, with all the Although an Easterner, Strimple joined the peoples and cultures to which it could minister. many who heard the call to “Go west, young man.” In addition to his critical work as a full-time A number of Reformed leaders in California had teacher of systematic theology, as president he con- become convinced that a Reformed seminary was tinued to bear a heavy administrative load. He not needed in the West. They appealed to Edmund only oversaw the big picture of seminary admin- Clowney, the president of Westminster Theologi- istration, but also proofread all communications cal Seminary in Philadelphia. Clowney decided and publications that went out from the seminary. that founding a branch campus of Westminster By 1988, this load had become too heavy, and he in California would be a wonderful part of the gladly returned to teaching and scholarly pursuits celebrations of the fiftieth anniversary of the found- as his full-time work at WSC. ing of WTS. So with the support of the Board of As a churchman, he was active both in his Trustees and the faculty, Clowney in 1979—with local congregation and in the work of the higher remarkable generosity—sent his vice president for courts of the church. His involvement with the development, Robert G. den Dulk, and his vice OPC was honored by his election as moderator president for academic affairs, Bob Strimple, to Es- of the General Assembly at its fiftieth anniversary Tribute Servant condido, California, to establish the new campus. gathering in 1986. After his move to California, he Strimple worked particularly on gathering the new worked for the founding of an OPC congregation faculty, setting up the curriculum and academic in Escondido. life of the school, and promptly securing accredi- His first love, however, remained systematic  6YKHPULK:LY]HU[ =VS\TL  the University Toronto, of seminarhe presented a formulationchurch and the Roman colleges. At in powerful stimulustheological reflectionand to re- Toronto.sity of Those post–Vatican a dayswereII Univer-hiswork at the took for doctoral courses he interestin thisfieldof study was firststimulated by Catholic theology.ment of modernRoman His that he studied overmanyyears develop- was the (1995). of thebook writing biblical evaluation. the This study ledto developmentsgospel criticismof providingand a Jesus, followinghistorical search forthe various also studiedthe twists andturns modern the of He Christian refutation. while presentingaclear atheism,tracing itsforms modern andattractions, acourseon hisintime. He taught thought sions of contemporaryexpres-the of some of theBibleto cal truth positively,but to relatethe also theology presentbibli-only to not was concerned Strimple to bemissionaries fulfilled. been has desire inStrimples’ whichthe world, way another numbera large to charge seminariesof around the Christ.”in haveprovided freeof been TheseCDs ninesoteriology, lectureson “Salvation entitled tled “ChristOurSavior.”isThe thirdcourse forty- course thirty-nineis lectureson Christology, enti- ogy,“God’s entitled Created Image.”secondThe anthropol-is seventeenlectureson theological WestminsterSeminary California. firstThecourse courses been preserved three CD available from in of thecarefulbiblical exegesisof texts. cal or rational system, but rather was developed out productlogi-a ofthe for a not desire theology was liberal andevangelical challenges,how Reformed Scriptures.His lecturesshowed, to response in groundtheology firmlyand was to clearly on the cal questions, his likeMurray’s,greatest concern, theology.Whileinterestedhistoricalin andlogi- (Phillipsburg, NJ:P&R,1995). Introductory SurveyoftheHistoricalRootsGospelsCriticism RobertB.Strimple, 3 In the best the best traditionIn Machen of and Van Til, Wethankful thosebelectureshave that can all Another element of Another element thoughtcontemporary of 3 The ModernSearch fortheRealJesus The ModernSearch fortheRealJesus: An Catholics inAmerica Shea in studiedCatholic by theRoman scholar William porary CatholicismRoman hascarefully been post-Enlightenment thinking. commodate ChristianityEnlightenment and to convincedthose theologians that must they ac- among and RomanCatholictheology Protestant Itthought. shows the paralleldevelopmentsin ofCatholic academic modernfoundation Roman excellentintroductionan to thecharacterand William M. Shea, 7 1994), 84–117. Divides andUnitesUs Roman Catholicism:Evangelical ProtestantsAnalyzeWhat RobertB.Strimple,“RomanCatholicTheologyToday,” in 6 of Age LeslieDewart, 5 standing BernardJ.F. Lonergan, 4 Future ofBelief:Theism inaWorld ComeofAge, Catholic Leslie whose1966 book, Dewart, widely discussed.alsoHe studied the Roman with Insight: AStudyofHumanUnderstanding, day,the of Bernard whose 1957 Lonergan, book, onethe ofon leadingRoman theologians Catholic Divides andUnitesUs Catholicism: Evangelical ProtestantsAnalyzeWhat Catholic TheologyToday,”in published porary CatholicismRoman in an essay, “Roman fruitmarizedhisextensiveofstudy the contem- of elective in thissubject. course an Societycal alsoAmerica.ofregularlyHe taught including Theologi- membership Catholic the in Catholicism, contemporaryRoman study of of which Westminster hadbeenfounded. much liberalismagainst likethe more Protestant logians knew.theology Rather encountereda he Tridentine Romanismthat Reformed most theo- students whom he studiedwith werefarfrom the professorsthese and Catholic the Roman graduate Future ofUnbelief. predictablyretitled by was conservatives as Interestingly,Strimple’s contem- analysis of Most helpfullyandincisively Strimple sum- Those experiencesin Toronto led decades to (NewYork: HerderandHerder, 1966). ( New York: PhilosophicalLibrary, 1957 The LionandtheLamb: Evangelicals and The FutureofBelief: Theism inaWorld Come The LionandtheLamb:Evangelicals and , ed.JohnArmstrong(Chicago:Moody, impressed Strimple was that Insight: AStudyofHumanUnder- (2004). (1994). 7 In a section of the a sectionof In 6 Thisessayremains ). Roman 4 The The

was 5 book entitled “Hard Evangelicals and the Apostate excellent closing example can be found in the con- Church,” Shea recognizes Strimple as “a serious cluding words to an essay he wrote on open theism student of contemporary Catholic theology.” Shea entitled “What Does God Know?” in The Coming is remarkably familiar with the Princeton and Evangelical Crisis (1996): Westminster tradition, commenting learnedly on The Reformers, on the basis of their biblical Charles Hodge, Loraine Boettner, J. Gresham Ma- doctrine of God, presented a biblical doctrine chen, and Cornelius Van Til, as well as Strimple. of salvation. A Socinian view of God leads in- In 2001, Strimple retired from full-time teach- evitably to a Socinian view of salvation, which ing. In his letter announcing his plans to retire, is not the good news of salvation by God’s free he wrote: “Alice and I praise God for the life and grace—by grace alone, through faith alone, in ministry he has given us together, and for our four Christ alone, to the glory of God alone—but believing children and nine [now twelve!] grand- rather a message of salvation by one’s own ef- children. The highlight of that ministry has cer- forts, a false gospel that is not good news at all. tainly been these years at Westminster in Califor- It is the gospel that is at stake in this debate.9 nia, especially those exciting, satisfying, early years seeing a new Reformed seminary for the prepara- tion of men for the gospel ministry established W. Robert Godfrey is a minister in the United here on the West Coast. How thankful we are for Reformed Churches in North America serving as the wonderful faculty, trustees, staff, and students president of Westminster Seminary California. who have made up the very special Westminster California family!” Strimple remains active in retirement. He continues to give lectures in a variety of courses and faithfully mentors a number of WSC alumni around the world via email. He has been hon- ored by his academic colleagues with a valuable collection of essays entitled The Pattern of Sound Doctrine (2004).8 He was also honored—in quite an extraordinary way—when anonymous donors, through a one million dollar donation, established the Robert B. Strimple Chair of Systematic Theol- ogy in appreciation for all the ways in which he had contributed to the establishment and continu- ation of WSC. Robert Strimple has served Christ in remark- able ways, and his friends, colleagues, and students hope that the Lord will spare him for years to come so that he may continue offering wise counsel and encouraging the service of others. His wisdom and passion resound in many of his writings, but an Servant Tribute Servant

Catholics in America (New York: Oxford, 2004), 156. See also 157 and 170. 9 Robert B. Strimple, “What Does God Know?” in The Com- 8 David VanDrunen, ed., The Pattern of Sound Doctrine: System- ing Evangelical Crisis: Current Challenges to the Authority of atic Theology at the Westminster Seminaries: Essays in Honor of Scripture and the Gospel, ed. John Armstrong (Chicago: Moody, Robert B. Strimple (Phillipsburg, NJ: P&R, 2004). 1996), 150.

 6YKHPULK:LY]HU[ =VS\TL  6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Terror AnOld-NewDeath: Thoughts Servant http://www.opc.org/os.html?article_id=184&issue_id=51. 1 often tempted to construe death as a purelynatural death as often temptedto construe Fall doctrine of the a but of hearts, without is he the mostbenightedsinner knows heart thisin his die. werenotcreatedto Why? Because we Even notentirelysinful. itself Thisdeath.instinct is in instinct natural avoid is toto us.Our with dealing to deal comesdeathclose with it personally when crucial),that is ill areoften equippedthink we I the death haveof(and most of theology us right death causesamongfamilyand friends? While withdeeping death dealing the griefwhich or and ourcongregationsto minister those to fac- row andacquaintedgrief. with and elders are liketheir be to men master, sor- of reminderthat pastors me to important served as an and someone dear all.Thishas our members, usto father one of ated withthe the of of death sudden pulmonary infection.Finally, 2009 was punctu- a the otherwith severe and with aheartattack, month period.Weoneman neardeaths, had two services, and went to be with the Lord within a ten- worshiptolonger was no attend able of whom fourofeachof lost thefirst ouroldestmembers, into ourcongregation.Beginning Januaryin we year death 2009 wasa in which insinuateditself Reynolds E. Gregory by But how are well prepared we pastors, elders, 1HU\HY`  6YKHPULK:LY]HU[

with the courage and wisdom of our risenLord. our with thecourageand of wisdom should warfare be faced spiritual ery enemyin our conqueredwho has different. deathshouldbe Ev- most disturbingonechurchthe of all.But the of ourselves the lives around us or init is those of well. know howor helpothersgrieve, very grieve, to ownour Wedeaths of deathsothers. the or donot view. areillequippeda we So, as culture, to face creators, Disney, purposelyfromare hidden public great illusion onethe ofof the home in Florida, peaceful.”somournerssaid “look by to Graveyards a “surgicalprocedure,”embalmed and corpses are witheuphemisms. death up abortionSo becomes isable easily covered so because kill to we have death,”perhaps but the we are reason increasingly Muggeridge describedbya of Malcolm as “culture either for ourselves Our has others. or culture been death—one toseeksavoidto that it dealing with destroyedisdeath” Cor.(1 15:26). betohumanlast enemy natural revulsion.“The that deathisan ing enemy, can for our account know-hand, other problem. on the The Christian, the natureofhethoughidentify notableto is the but alsoto the Christian, grieving unbeliever, even inadequacy isclear to the death account of this of ondeath werebased assumption.The about this conclusionsnature. dangerously erroneous His ofin nature—includingthe goodness human throughout Bryant’sages. the musing concludes: been hasmeditation favorite a enterprise of poets a the or upon meditation meaningdeath.Such of musingThanatopsis simply “a means upondeath,” poetcentury AmericanWilliam CullenBryant. poem, God. phenomenon—a subtleevasion before guilt of One summereveningas strolledthrough the I pleasant; facing neveris about death Thinking a there also But sinful is Christian response spirit, Bryant In the Romantic trusted true andAbout him liesdownpleasanttodreams. hiscouch Like one wraps drapery of who the an unfaltering thy approachBy trust grave exemplifiedThis attitudeis a in well-known Thanatopsis , the by, written nineteenth- graveyard next to the church in which I was raised, who have fallen asleep. For the Lord himself South Main Street Congregational Church in will descend from heaven with a cry of com- Manchester, New Hampshire, I read the inscrip- mand, with the voice of an archangel, and tions on the stones. I noticed that the older slate with the sound of the trumpet of God. And the stones had musings more consistent with the bibli- dead in Christ will rise first. Then we who are cal understanding of death, musings for posterity to alive, who are left, will be caught up together ponder. One read: with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. Though I am taken young Therefore encourage one another with these You elder ones must die; words. (1 Thess. 4:13–18) Go from this place prepared To meet your Judge on high. On the hope side of the equation I recall a monument in a family cemetery on Horse Corner Recently I visited the Valley of the Kings in Road in Chichester, New Hampshire, that reads: Luxor, Egypt. While observing the vast array of hieroglyphic inscriptions about death in one of Hope looks beyond the bounds of time the sixty-two pharaonic tombs, my guide observed When what we now deplore that the pharaohs spent their entire lives preparing Will rise in full immortal prime for death. This is one reason that Christians have And bloom to fade no more. historically availed themselves of the lapidary art Several years ago I discovered the grave of a and left inscriptions to remind others of the need great-great-grandfather who fought in the Ameri- to prepare for death. It is also why graveyards have can War of Independence as a teenager. The surrounded churches. It is, of course, essential for inscription on his grave beautifully captures the every Christian to be prepared to die, and also to biblical hope: know how to grieve and help others grieve. And church officers should be in the forefront of the Friends nor physicians cannot save preparation. This mortal body from the grave. The subject of death and grieving should be When Christ the Physician doth appear a regular part of the preaching and teaching of They cannot keep this body here. the congregation. Specific instruction on how to On the sorrow side we should remember deal with death and grief should be given so that Paul’s exhortation to “weep with those who weep” congregations know how to relate to and encour- (Rom. 12:15). Men should especially be reminded age those who have experienced the loss of a loved that in the Bible real men weep, especially over one. The two biblical dimensions of responding death. Witness David in the Psalms and Jesus and to the death of a believer are genuine sorrow and Paul in the New Testament. authentic hope. This combination is clear in Paul’s Some of the fear and sorrow of the unbeliever, admonition to the Thessalonians: of course, is rooted in the deep knowledge of God’s But we do not want you to be uninformed, judgment on the sin of all of Adam’s children. brothers, about those who are asleep, that He is enslaved by this fear, as Hebrews 2:15 tells you may not grieve as others do who have no us, “who through fear of death were subject to hope. For since we believe that Jesus died and lifelong slavery.” The Christian knows that only rose again, even so, through Jesus, God will the righteousness of our great High Priest can free Thoughts Servant bring with him those who have fallen asleep. us of this fear. They have heeded the gravestone’s For this we declare to you by a word from the warning, “Go from this place prepared, To meet Lord, that we who are alive, who are left until your Judge on high.” But, what the families and the coming of the Lord, will not precede those friends of those who hold this confidence by faith

  6YKHPULK:LY]HU[ =VS\TL  this, Girardeaubeautifullydescribes terian pastorJohn nineteenth-centuryThe forus.it southern Presby- perfectly andprofoundly, because he experienced death the presence understands theChristwhoof familydeacons, and deathistrulyface of the in shrouded ministers,of world. Thepresence elders, death- en-with courageand in this wisdom beyond heavenly our to home. “fellow-passengers the grave,”to andthankfully face death,especiallywithand who are for others, of aprofoundperspectiveon life, ens’s Christmashis bah toDick- in humbugging uncle Scrooge’s nephew, goodnessofexpounds on the of JesusChrist” Cor. (2 Fred As 4:6). Holywell, of theknowledgethe of face God glory ofthe in by light like a penetratedonly “the cloud, great theirof part lives. vital the onethey loved and whose was a presence such prepared not are often for awfulis the of absence abandoned of God, he descended into he descended alone God, abandoned of reviledspirit, foes,by desertedfriends by and and crucifixion;ofprotracted tortures and in In exhaustive. body, keen he suffered the was comprehensiveasas and singular it was Calvary,of enduredaspecies deathwhich of crossonthe expired The Sufferer,who,forus, ConquerorOnly in our death face can we Wegrowtoneed knowledge in our howof to added) boundcreatureson other journeys. (emphasis to the gravepassengers people belowthemasiftheyreallywerefellow- shut-up heartsfreely, opento and when men womenseem and oneconsent by knowI the of in the calendar year, of, long pleasanttime; only the time ing, charitable, forgiv- akind, a good time; apart fromthat—as canbe and it anythingbelongingto if origin, due to itssacred veneration from name the it come round—apart time, when mashas But I’msure have always I thought of Christ- earthhangsold-newoverDeath, the terror, an Christmas Carol ,he sums onedimensionup ,and not race another of to thinkof The PresbyterianCommittee Publication,1896),82. of People,” in JohnL.Girardeau,“Christ’s Pastoral Presence withHisDying 2 http://www.opc.org/os.html?article_id=187&issue_id=52. 1 benediction, givethe unordained to the weought dictions,doxologies,andweforbid prayers.Since many do notrecognize the difference amongbene- Wordthe of isbenediction. the pronounce to But ture. worship basedon ordering Scrip-is, way of that a aastoliturgical, we have strong liturgicaltradition, AlthoughusuallywePresbyterians arenot referred informality. Liturgical traditionsget tendtoright. it shot a liturgical the bow across fire fore, like to of performed a doxology.using by would, there- I eithermisunderstood a as improperly or prayer benediction—itsnatureperformance.isIt and amongusregarding confusion There is the Reynolds E. Gregory by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU The Benediction low,and “wipeshis away.” latest tear under pil-hislast the expiringsaint,smooths could suffering makes all produce, he bed the but acommon compassionnaught a which his and, movedby apprehensions, hisfears; believer.dying the of knows He his doubts, ministerswith exquisite sympathythe couch at the GoodShepherd an experience, with such avenging ofFurnished the tempests wrath. by only veiled but swept in impenetrable gloom, valleydeath-shade,notthe of the which was Most officersareawareonly aminister that -LIY\HY` The SouthernPresbyterianPulpit  6YKHPULK:LY]HU[ (Richmond, VA: 2 to know precisely what we are forbidding, and cious unto thee [you]: the LORD lift up His especially its importance at the close of worship. countenance upon thee [you], and give thee Admittedly a survey of the ways in which [you] peace,” (Numbers 6:24-26) or the Trini- the Western Church has offered blessing at the tarian apostolic benediction “The grace of the close of public worship would show some variety. Lord Jesus Christ, and the love of God, and However, I am concerned here to articulate a the communion of the Holy Ghost, be with narrow definition of a benediction, which is the you all” (2 Corinthians 13:14) are distinctly sense most often used in the Presbyterian and appropriate. If, however, the minister deems Reformed tradition, especially among English another benediction taken from Scripture Puritans as expressed in the original Westminster more fitting for a particular occasion, he may Directory for the Publick Worship of God, as well use it. (II.A.5.c) as the OPC’s present and proposed Directory for A classic example of mistaking a doxology for a Public Worship: “The utterance of a blessing … benediction is found in the KJV of 1 Timothy 1:17, was pronounced by the officiating minister at the “Now unto the King eternal, immortal, invisible, conclusion of divine worship.”2 the only wise God, be honour and glory for ever The reason that the benediction is to be pro- and ever. Amen.” Note the clear earth to heaven nounced by a minister of the Word is that a bene- direction of this text. Similar is Jude 1:24–25: diction is God’s word of blessing upon his people, the church. The Final Proposed Revision of the Now to him who is able to keep you from Directory for Public Worship (FPR) describes the stumbling and to present you blameless before benediction as an essential aspect of the ministry of the presence of his glory with great joy, to the the Word: only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and By his Spirit working through the ministry of authority, before all time and now and forever. the Word, God addresses his people in the call Amen. to worship, in the salutation and benediction, in the reading and preaching of the Word, and The trajectory of these words is not that of a bene- in the sacraments. (I.C.1.a) diction. So, how may we determine what is—and The salutation and the benediction are bless- what is not—a benediction? God’s blessing is not ings pronounced in God’s name and in his a prayer or a doxology. Here is how to distinguish. own words. Accordingly, they are properly The word benediction, from its Latin origin, used only in a gathering of Christ’s church literally means “a good word.” It is God’s good and by a minister of the Word. (II.A.5.a) word of grace to his church. The movement of a The FPR has this to say by way of definition: benediction is from heaven to earth, whereas the movement of a doxology or a prayer is from earth A benediction is the pronouncement of God’s to heaven. A doxology is the church’s good word of blessing upon his people at the conclusion praise to God. So, a prayer or a doxology is God’s of the worship service. Words of benediction people speaking to God, whereas a benediction is taken from Scripture are to be used. The high God speaking blessing to his people. He must be priestly benediction, “The LORD bless thee the speaking subject addressing the church.

[you], and keep thee [you]: the LORD make Thoughts Servant Several examples will illustrate the difference. His face shine upon thee [you], and be gra- The benediction in Numbers 6 reads, “The LORD bless you, and keep you.” The benediction in Romans 15:33 reads, “May the God of peace be 2 Oxford English Dictionary online, “benediction,” definition with you all.” It is easy to see the heaven to earth 1.c.   6YKHPULK:LY]HU[ =VS\TL  an active aorist optative. This mood ex-Greek optative. activeaoristan ESV, the in KJV, the or “makeyouperfect” in is next verse(21). “Equip” ( in the translation withis the “may” in connected ismodal verb.The problem that main the verb KJV,treats as benediction, which it a omittingthe ispresent the proposed DPWs the and the used by the God textproblem Thepeace of thatthe is …” pray that JerusalemBible translatesit,“I The New as theESV“Now in God maythe peace …”of using byasa prayer“may,”treat it themodal verb All moderntranslations (cf. ESV,NKJV, and NIV) Lord’s Supper: astreats it abenediction appropriate closingthe to following(III.C.8), (IV.C.3),the present DPW a looking at benediction or prayer. a The FPR questionraises a forme as are to whetherwe the sameclue, “nowhim.”to 13:20–21 Hebrews and addressing Ephesians 3:20 JudeGod. have 24 ogy.church through Thethe inspired apostleis a doxol-clue God beglory”gives the that thisis us benedictions. for examplesdoxologies ofare often that mistaken directionNowwords. these of ata few look let us The phrases “NowThe phrases wise him” only to“to the and ever andever. Amen. forChrist; glory through Jesus to whombe is well-pleasing in youthat which his sight, will, do his working in every good workto in everlastingcovenant, makeyou perfect the throughthe ofthe sheep, of blood shepherd dead our from that great Lord Jesus, the Now God the peace, thatbroughtagain of 16:25–27) Christ!Amen.”ermore through Jesus (Rom. glory wise Godbeforev- only faith—to the obedienceabout the to bring eternal God, of all nations,according of the command the to writings hasbeenmadeknownprophetic to has nowbut beendisclosed andthroughthe mysterykept the thatwas secret forlong ages Jesus Christ,according the revelationof to accordingmyto gospel and preaching the of Nowwho is him able to strengthen you to katartisai

MCVCTVKUCK ) prayer.” in the NewTestament “most it frequentlyexpresses of used is wishing” thisthirty fivetimes“optative Moods andTenses inNewTestament Greek WittauthorErnestdetoof Burton, ing prayers, are: appearance of benedictions, whilein fact being and 2 Thessalonians 3:16–18. in 1 Thessaloniansletters, arefound the 5:23–28 benedictions,are clearly what ofvery end the at forbenedictions,be mistaken followed but are by letters. Otherprayersofthat may theend come at prayer.Most benedictionsTestamentthe New in verse to that thistext,locatedprior 25, is a tion withverse 25,“Gracebe all you,”of isone indica- a benedictionis clearly letter inatthe the end of as13:20-21 prayer. a each referto Owen Hebrews Calvin andJohn on Hebrews, his In theirpeople. commentaries contingent directly is because it given Godbyto “expressiona of wish,” optative,” an whichis “voluntative 21 a is in verse presses strongcontingency.a particular form The Testament Greek ErnestDe WittBurton, 4 Greek NewTestament H.E.DanaandJuluis R.Mantey, 3 in anotherforin all,aswedolove forone and Lordandabound makeyoumay theincrease LordJesus, our direct andyou, to our way NowFather Godand mayour and himself, 15:13) youmayaboundinHolySpirit hope.(Rom. power the that by peace in believing, so the of all andGodMayfill youwith hopeofjoy the (Rom. 15:5–6) God andFatherthe ofJesus ourLord Christ. togetherone voicethat youmaywith glorify one accord Christ another, in with Jesus, harmony with ment grantyouto livein such andGodMayencourage-endurance of the that the give Similar the optative of uses Finally,of what believe presence that I the 4 A benediction, on the other hand, is never (Edinburgh: T. &T. Clark,1898),79. (Toronto: Macmillan, 1957),172–73. Syntax ofMoodsandTenses inNew 3 hence aprayer. Accord- A ManualGrammarofthe Syntax of ,the of for you, so that he may establish your hearts hands for the benediction. As Professor Edmund blameless in holiness before our God and Clowney once told my class on worship, as he Father, at the coming of our Lord Jesus with held up his right hand, “Don’t do this. You’re not all his saints. (1 Thess. 3:11–13) stopping a train.” Then he held up both hands over the class, saying, “This is the way to bless Now may the God of peace himself sanctify God’s people.” Scripture does give instances of you completely, and may your whole spirit and raised hands as the appropriate posture for prayer. soul and body be kept blameless at the coming But, raised hands are clearly used in Scripture for of our Lord Jesus Christ. (1 Thess. 5:23) corporate blessing. “Then Aaron lifted his hands Now may our Lord Jesus Christ himself, and toward the people and blessed them” (Lev. 9:22). God our Father, who loved us and gave us Christ, before ascending, “lifted up his hands and eternal comfort and good hope through grace, blessed them” (Luke 24:50). Notice that in both of comfort your hearts and establish them in these instances not one but both hands are used. every good work and word. (2 Thess. 2:16–17) When in doubt opt for those Scriptures that are clearly benedictions. The best New Testament May grace and peace be multiplied to you. (1 counterpart to the Numbers 6 benediction is found Pet. 1:2) in 2 Corinthians 13:14. May grace and peace be multiplied to you in The LORD bless you and keep you; the LORD the knowledge of God and of Jesus our Lord. make his face to shine upon you and be gra- (2 Pet. 1:2) cious to you; the LORD lift up his countenance upon you and give you peace. (Num. 6:24–26) These latter two are examples of how the location of the text at the beginning, rather than the end, of The grace of the Lord Jesus be with you. (1 the letter determines that this is not a benediction Cor. 16:23) or a prayer, but rather an apostolic greeting or salu- The grace of the Lord Jesus Christ and the tation. Both salutations and benedictions are God’s love of God and the fellowship of the Holy word to his people, but the former begins worship, Spirit be with you all. (2 Cor. 13:14) while the latter concludes it. A benediction is performative. Forms commu- The grace of our Lord Jesus Christ be with nicate spiritual realities. The forms themselves are your spirit, brothers. Amen. (Gal. 6:18) not distinct from the substance they impart. Perfor- Peace be to the brothers, and love with faith, mative language refers to speech as an act perform- from God the Father and the Lord Jesus ing a specific function. The utterance itself is the Christ. Grace be with all who love our Lord act intended. When someone makes a promise or Jesus Christ with love incorruptible. (Eph. forgives, this is performative. When a minister dur- 6:23–24) ing a wedding service says, “I declare you husband and wife,” this is a performative statement. The The grace of our Lord Jesus Christ be with FPR describes this performative power: your spirit. (Phil. 4:23; Philem. 25) Public worship should be conducted in a Grace be with you. (Col. 4:18; 1 Tim. 6:21; 2 manner that enables and expects God’s people Tim. 4:22) by faith actively to embrace the blessing of Thoughts Servant The grace of our Lord Jesus Christ be with the Lord in the salutation and benediction. you. (1 Thess. 5:28) (I.C.2a) The grace of our Lord Jesus Christ be with Thus, it is appropriate for congregations to you all. (2 Thess. 3:18) hold up their heads and for pastors to hold up their   6YKHPULK:LY]HU[ =VS\TL  tion of thelistener. essay This two-part is meant in part,oning depends, theattitudeand prepara- work of God’s Spirit,theeffectivenesspreach- of supreme act of worship. of supreme act Biblical Period our Lord’s church. a beto get thisright blessing to order want to in is worship heaven meetsearth,then where we will our circles.that do, thinkwe we Butif believe, I as such distinctions on deafears, evenin may fall Scriptures intheWorship ofthe ChristianChurch, HughesOliphantOld, 3 http://www.opc.org/os.html?article_id=198&issue_id=54. http://www.opc.org/os.html?article_id=192&issue_id=53; 2 The Committed Hearer”). and Stock,2001),345–53(underthesection“Hearts Flesh: of sand Pictures: Preaching in the Electronic Age AdaptedfromGregoryReynolds, 1 It ispreaching never two-way. worshipper. be a always to Theheareris communication, covenantal As preachingis always Reynolds E. Gregory by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU ModernWorld HearingWord the inthe In a culture that isinlove withinformality a culturethat In (Rev. 22:21) Lord all.Amen. Jesus be the ofwith The grace Peace John you.(3 to 15) be Pet. 5:14) Peaceyouwho ofinChrist.(1 all are to be with you. of 13:25) Grace be all (Heb. with Grace be you (Titusall. 3:15) 4HYJOHUK(WYPS (GrandRapids:Eerdmans, 1998),7. The ReadingandPreaching ofthe and 3  Along with internal the worship. Preachingworship. the is The Word IsWorth aThou- 1 6YKHPULK:LY]HU[ (Eugene, OR: Wipf vol.1: The Dangers toAvoid preaching. which thepreachershouldregularlyaddressin his seriously.more issuesof also It outline provides an their responsibilities covenant take preached to help toregularly Word those who hear the of God for us.” world classify “Media-metaphors the as metaphors: ment mode. NeilPostman describedall media has dia havecast much entertain- modern lifein of the Television entertainer. an and thevisual all of me- ministerour expected the preacher in age, be to is worstdangersavoid.tothe of John 5:21).The (1 followingare examples some of letter: children, keepyourselvesfromidols” “Little warningissued thispastoral his first the closeof at awarewas keenly John thisof danger when he part. sheheculture of a apostle The or is which be idolatrous on tendencieslookout for the the in tion” to the “Age Show the of tion” to Business.” LoyalJones, 6 Ibid.,63. 5 10. in theAgeofShowBusiness Neil Postman, 4 dotes fromtheOralTradition is titled: withthespineturnedtowardit it wall because the the retireda boxfrom library minister.a of keep I often himself. looks at at the preacher,doesas itthe waypreacher Thismaycolorthewayyoulook be entertaining. larly Wesought. to have life all of come expect to opinions “serious”subjects regu-a varietyof are on lectureand They colleges universities.at Their models rolespokesmenfor the our culture. and have become and game show hosts. Entertainers show a culture which is talk regularly engaged by Among other unbiblical expectations of the the of expectations Among otherunbiblical Avoid BeingaConsumerofEntertainment Every hearerattentive God’s of Word must “Takecarethen how youhear”(Luke 8:18). I have a book in receivedmybook librarywhich I I havea in 4 We havemoved from the“Age Exposi- of The Preacher Joke Book:ReligiousAnec- The Preacher Joke Book:ReligiousAnecdotes from Amusing Ourselves to Death: Public Discourse toDeath:PublicDiscourse Amusing Ourselves (NewYork: VikingPenguin, 1985), . 6 I comfort I myself 5 Thus, we are Thus, with the thought that I do not recognize any of 3:16–17). This is the profit we must seek from the names of the contributors. I recently attended preaching in the Age of Entertainment. a conference at which the main speaker began with a lengthy joke, obviously meant to loosen up Avoid Being a Personality or Managerial the audience, and assure us that he is, after all, a Cultist “regular guy.” Just before presidential elections The pervasive power of celebrity is a uniquely it is common for the two candidates now to do a modern problem. As media critic and historian comedy spot. Daniel Boorstin notes, celebrity is manufactured Humor is a wonderful gift, but it strikes me fame. Instead of the hero, who is known for his that only in the Age of Entertainment would extraordinary character and deeds, the celebrity is humor be an expected part of the preacher’s rep- a product of the Graphic Revolution. “The hero ertoire. When we think of the tone which ought created himself; the celebrity is created by the to be set in the act of preaching, especially in the media. The hero was a big man; the celebrity is Age of Entertainment, we must conclude that a big name.”8 The celebrity is known for being it should be one of extreme seriousness. As our known. He has an impressive persona. This has culture entertains itself to death, we must attach created a great temptation for the church. If the to the preaching of the Word a solemnity which celebrity has become the role model for the world, we rarely find in the modern world. The analogy the preacher may be expected to be the same, an of the ambassador gives us biblical boundaries image of the modern leader—just an image. Thus, in this regard.7 Preachers have been given a very the church is at times almost as superficial in its serious message from the King of kings. We are to expectations of the pastor as the world is of its communicate as his messengers. As we bring the celebrities, looking for the “nice” personality. message of reconciliation to sinners, we must speak It has been observed that the two vocational in the words and way of the King who sovereignly heroes of our time are the manager and the thera- proffers amnesty. As we enter the very presence of pist. The ideal of the “professional” has become our augustly holy God in worship, dealing with an idol of modern culture. This is no less true of issues of life and death, we must labor to be as un- the ministry. David Wells observes: “Technical like the “house of mirth” as possible. Every faithful and managerial competence in the church have hearer must expect this, and thereby encourage the plainly come to dominate the definition of pastoral preacher with that expectation. service.… [T]he minister’s authority or profes- As a Christian you must never expect enter- sional status rides not on his … character, ability to tainment in worship or from the preacher. The expound the Word of God, or theological skill in proper mode of worship is the holy presence of our relating that Word to the contemporary world, but Lord. The committed hearer will look for substan- on interpersonal skills, administrative talents, and tive exposition of the Word of God. Exposition, not ability to organize the community.” 9 This is reflect- entertainment, is the mode of the preacher. That is ed in one of the premier journals for evangelical the point of our favorite verse to prove the inspira- clergy, Leadership, launched by Christianity Today tion of the Scripture, “All Scripture is given by in 1980. David Wells observes that 80 percent of inspiration of God, and is profitable for doctrine, its articles from 1980 to 1988 dealt with problems for reproof, for correction, for instruction in righ- encountered by ministers, and 13 percent were

teousness, that the man of God may be complete, devoted to “techniques for managing the church. Thoughts Servant thoroughly equipped for every good work” (2 Tim.

8 Daniel J. Boorstin, The Image or Whatever Happened to the American Dream? (New York: Atheneum, 1962), 47, 61. the Oral Tradition (Little Rock, AR: August House, 1989). 9 David F. Wells, No Place for Truth or Whatever Happened to 7 I owe the suggestion of this analogy to T. David Gordon. Evangelical Theology? (Grand Rapids: Eerdmans, 1993), 233–34.   6YKHPULK:LY]HU[ =VS\TL  Calvin’s day. biblical In bring a concept seekingto evidentinsame anthropocentrismwas tic. This old addictionhe promotesthetherapeu- when andrejected criminal?spised message Savior was crucifieda of who as ade- inlight of the celebrity recognitionimportant be and thin, greatest blessing the is Howall. of can localchurch weekafterweek,through the in thick hisGod peopleinstitution. Whatprovided for has church.This underminesthe local God’s basic recognitionbulletin, no photo the glossy in beyond is drabThere and dull. no everyday preacherlook have nothis motive,makesthe that may been himself theconferencecircuit,on even though ing today. namemade a preacher whohasfor The preacherisone the greatest of threats preach- to the Church which itself.”hears pulpit becomessimply sounding“a boardfrom church expectsthe pulpit to meetits needs, the the sermons will be. to tend ministrymore man-centered andpreaching,the The less God-centered thechurch’sviewthe of skills. decline in led to preaching passionand a that the the ministryof professionalization has ministerthe of Word. There be little doubt can himbe: a to be what God age himto called has encour-manager,act like,acelebrityor or will it the minister himself, andthereforeconsider to congregation,ofthe will therestof either tempt is. modern conception with Scripturethe ecutive Officer, howof get asense to accord outof only replaceChrist’sone need withChiefEx- title (1 Pet.Sheep the the GreatShepherdof 5:1–4), ministry the imitate to called his who is of Lord, clear referenceto Scripture.” percentthe material of any ...[L]ess than1 made 2 Ibid.,253. 12 Ibid.,251. 11 Ibid.,113–14. 10 In our the devilInsimplycatersanto age, age- Avoid Looking forTherapy “famous” esteemthe to The temptation Your attitude, combined the with expectations 11 10 What is worse, as the worse,What as is If the pastor is truly thepastoris If 12 will challenge and suchoutwill demons. root the consumer mode we are “programmed” to to “programmed” are we mode consumer the In ourselves. about better feel or enjoy to simply is participation Our us. for solved problems our have or We passive. being entertained, to are used us make they that is modes therapy and ment your life.” suckingis spring of ademon need,is no the at Macdonaldpoignantly observed,“that which need kingdominlife, rootedheaven.of the GeorgeAs a brings with it liberating call God-centered a to self,and from preoccupation with our repentance isspective, irrelevantits nature.It by very demands denial.per- message,the modern gospel from The thecross:self- implication of the centralethical on selves acall ourselves.is hard first loveThisfallsto loving when claims that our neighbor it as our- reverses institution culturalconcern biblical the permeates “self-esteem” philosophywhich every 5 Ibid.,67. 15 62–67. ment FlirtswithModernity Os Guinness, 14 Baker BookHouse,1969),298,299,303(on7:44–50). burgh: CalvinTranslation Society. 1847;repr., GrandRapids: JohnCalvin, 13 God.”themselvesa carnalandworldly theircount own will alaw.” they “forge to Instead lawfulthat theypleasethand which themselves, so able Word the to buttheother all God, think of hand in nothing that isagree-but which godlytake worshipthe andbetween trueidolatrywhen this: is had which God appointed.… Thefirstdifference errors, not followbecause theywould formthat many so in his were entangled opposition: “They ofchurchexpressiontohe noted the ofin Geneva, a need, meet it, find a hurt, heal it.”a hurt, a need,meet it,find The market-drivenchurchhas “Findits motto: as slogan“relevance” the is usually what refers to. question:the of it needs?”This “Is meeting my preacherandmany judgethe his interms sermon pleasure reflects self-orientedship quest?this How One of the great dangers of the entertain- the of dangers great the of One Avoid BeingaPassive Listener How much of our modern attitude toward wor- 15 Expect and pray for preaching which Commentary onActs Dining withtheDevil:The Megachurch Move- (Grand Rapids: BakerBooks,1993), (1540–1563;ET, Edin- 14 Theentire 13 view everything, every situation or person as a Word with all its heart and soul and mind. That is product or service to be consumed. We ask ques- not a slight task. 17 tions like: “What can this church do for me ? How can this preacher make me feel better, or solve Attitudes and Practices to Cultivate my problems?” So we tend to sit, waiting to be “Open my eyes, that I may behold wondrous entertained, waiting for our needs to be met. This things out of your law” (Ps. 119:18). is not the mode, position, or attitude of the true Elizabeth Elliot, in discussing worship song, worshipper. speaks wisely about our attitude toward the parts of The cry for “participation” in worship is one worship, especially that singing is not the whole of of the most misdirected quests of worshipping worship: communities. It is often motivated by the desire to share the spotlight “on stage,” or to feel the Hymns constitute a crucial part of worship, excitement of an emotionally charged group ex- but not by any means the whole. In churches perience. Covenantal participation, on the other which use almost exclusively what are called hand, is first of all an inward reality. Outwardly, it ‘praise songs,’ that part of the service is usually means being prayerfully engaged in every element referred to as ‘Worship,’ as though prayer, in the order of service. This is especially true of preaching, offering, and listening were some- 18 listening to the sermon. “Hearing a sermon cor- thing else. 16 rectly is an act of religious worship.” Physically As I said at the outset, the reading and preach- you may be passive, but spiritually and intel- ing of Scripture is the supreme act of worship, and lectually you are called to listen for the voice of should thus be approached with great seriousness. the Good Shepherd in the ministry of his Word. The Westminster Larger Catechism (Question This takes an intense effort, which challenges the 160) gives hearers of the Word excellent compre- “couch potato” mentality of our day. Listen to hensive instruction in this matter: Sietsma: What is required of those that hear the Word Hearing God’s Word is not only an activity of preached? A. It is required of those that hear the first order but the only activity befitting the Word preached, that they attend upon it humans in relationship to their God. A rela- with diligence, preparation, and prayer; exam- tion of equality never exists between God and ine what they hear by the Scriptures; receive His people; however that fact in no way de- the truth with faith, love, meekness, and readi- tracts from the dignity or office of the believer. ness of mind, as the Word of God; meditate, Therefore, when in the administration of the and confer of it; hide it in their hearts, and Word, this relationship between speaking God bring forth the fruit of it in their lives. and listening man shines forth, then the office of believer is most beautifully displayed and How seriously our forefathers took the exercised. responsibilities of the listener. In light of the fol- lowing suggestions, meditating on the Scripture Thus we are not called to find a liturgy in references provided by the authors of the Larger which preaching is minimized so that the con- Catechism will be an important aid to becoming gregation can be given a more obvious role. The a better hearer: Proverbs 8:34; 1 Peter 2:1–2; Luke congregation’s duty is to listen. Rather, we are to 8:18; Psalm 119:18; Ephesians 6:18–19; Acts Thoughts Servant practice improving and increasing our ability to listen, so that the congregation may listen to the 17 K. Sietsma, The Idea of Office , trans. Henry Vander Goot (Jordan Station, Ontario: Paideia, 1985), 99. 16 T. David Gordon, “Presuppositions regarding Preaching,” 18 Elisabeth Elliot, “Whatever Happened to Hymns?” http:// unpublished manuscript, n.d. www.elisabethelliot.org/newsletters/1999-05-06.pdf.   6YKHPULK:LY]HU[ =VS\TL  (Eph. 6:18–20). As the Larger (Eph. 6:18–20). As Catechism mayspeak boldly,I it that in speak”I oughtto as an chains; I am ambassadorin gospel, for which maketoknown mouth boldly the mystery of the my may open that I me, given toutterance maybe that the forme, for all saints—and supplication perseveranceand ing watchful end with all this to the Spirit,be-andprayersupplication in with all church: pled withtheEphesian always “praying words God’s our and to concreteness to Word.Paul Lord with the his voice.out to Thevoice lends says heincried thePsalms, that countlessplaces in Bible, even private, in was with voice.the David, Scriptures,that nectionwith the praying in the asIt webelow shouldbe willseenoted, con- in 1:25. James 8:15; Luke 119:11; Psalm 2:1; Proverbs 6:6–7; Deuteronomy 24:14; Luke 2:1; Hebrews 9:44; Luke 2:13; Thessalonians 1 1:21; James 2:10; Thessalonians 2 4:2; Hebrews 17:11; store of knowledgestore of and biblical concepts of teach- reading.Disciplined Biblereaderswill a bring This, isfaith. course, of especially true Bible of tening, Christian soul in notbuildthe and will Lite, lightweightLike Bud preaching nonfat- is forcontent-lightpreaching. prepared only will be thoughtprocesses.The tend to bypass nonreader the simultaneitythe electronic of media, which beingto read. Itprovides a counterenvironment through to developdepth contemplating whatis clearly,logically, cogently.and readerthe helps It readingact of ing. Thevery us to thinkmore helps beyoutoprepare agood good preach- listenerto from our Good andGreat Shepherd. begins.Weworship come expecting will hear to cultivate thediligencepublic the when hear to Word, especiallythe Lord’s eve of on the Day, will tion. Preparingwithprayerfulreading God’sof diligenceprayer and must part be our prepara- of diligence,both preparation,prayer. and Certainly are to comestructs, we attend toto preachingwith Prayer in Prayer in preparation for isworshipessential. toWorshipCome PrayerfullyExpectant The regular habit of habit The regular good of readingwill help Be EngagedinListening asaReader

in- America of ScriptureintheHistoryReligion, Walter Ong,reviewof 19 ‘geniusfor hearing.’” Siegfried Morenz pointsHebrew lay the out, in theygood readerswereGod’sbecause of Word. The Bereansprofited fromPaul’s ministryprecisely requirementforengagementin biblicalpreaching. pew,worshipfulofmeditationthe to which a is theirto ing listening. art will alsobring the They ronment. Its Bible anti-envi- cultivating the is the essential to spokeninbetween andthe tion thewritten word it written read correla-Thethat was be to aloud. on contemporarypeople which is largely lost is age,” the Wordonbased written God. of this of the environment “present evil can withstand development a Christianmindthe of he so that proach all God andto to to is work at life. of He a develop completely different to believer is ap- and God day ofnight. Throughredemption, the Word“anti-environment”the meditating by on of thewoman.Thepsalmistseed the an cultivates Lord’s part he is the of invasionof history through a given. But, as the person of the ment is covenant, born.Thatenviron-he is environment intowhich differenta whole has the world The approach. is scornfulsit orthe unbeliever. theseatof in He the way,in stand the counsel, does notwalkin to theentireenvironment tion He unbelief. of is believerterms. Thedistinguished his by opposi- psalmist frames negativehis inspiredpoemin church. one is contrary which Wordthe to the on God, of environment of thought, imposeits ability to ened communication.of now Theworld height-a has cultivatedby thevoices thisworldis vironment of thewrong listened to voicein the Garden. en- The Eve casesince Adamand This hasalways the been other voicesare many attention. forour competing “The ‘book religion’ of the ‘book Hebrews, as the “The religion’ of Listen fortheVoice oftheGoodShepherd One of the elements of poetry in the Bibleelementspoetry of the the One of in Psalmregard. The 1 instructiveinis this (Mar. 4,1989): 204. writtenness Beyond theWrittenWord: OralAspects 19 In there the modernworld In protects the Word from the by WilliamA.Graham, by in corruption of the fallen mind. But the individual- In hearing the voice of your Savior you should izing tendency of writing/print, while important in be prepared to obey all that he says. Whatever its own way, needs to be balanced with the hearing attitudes, ideas, words, and activities need to be of the Word, as well as the seeing/touching/tasting repented of, changed, or practiced, be ready to of the Word in the sacraments. Along with prepara- respond in repentance and faith. Remember that tion for hearing God’s Word read and preached the biblical idea of “hearing” is obedient response each Lord’s Day, as outlined above, it is important to the Word of God: “Speak, Lord, for thy servant to read the Word in private and family devotions. heareth.” If he is the Lord of your life, this should Remember, catechizing, in oral culture, meant to be your only response to biblical preaching. An un- teach by “sounding in the ear.” Oral instruction repentant attitude tends to create bitterness toward was the staple of ancient pedagogy. God has made preaching and the preacher (Heb. 12:14–17). us to know him through all of the natural media of Worship, with its covenantal order, is meant communication. to provide an anti-environment to the ordinary life In listening for the voice of Jesus Christ, the of the fallen world. The Sabbath is God’s antidote committed listener must cultivate respect for to idolatry, as it teaches us our connection with his ordained undershepherds. Many in our day heavenly realities (Lev. 26:1–2). It is God’s way believe that reading the Bible on their own is suf- of cultivating his call, in the life of God’s people, ficient. But if you believe Paul’s great statement: to live connected with Christ. We are called to “faith comes by hearing” (Rom. 10:17), you will reenact the heavenly pattern of Lord’s Day wor- recognize the absolute necessity of the preacher ship in everyday life. Careful attention to God’s in his office as minister of the Word. In fact, we Word preached is meant to inculcate moment- would be hard-pressed to find instances of conver- by-moment hearing and heeding of the Word of sion through mere reading the Bible, in the Bible. God as the applied Scripture rings in our ears in What we find, rather, are people like the Ethio- everyday life. Our attitude as worshippers, and thus pian eunuch, who need an interpreter or preacher as hearers, is summed up by the hortatory refrain to explain its meaning. You should always take of the glorified Lamb to the seven churches: “If the position of the eunuch who, when asked “Do anyone has an ear, let him hear” (Rev. 13:9). The you understand what you are reading?” answered, power of the electronic environment is no match “How can I, unless someone guides me?” (Acts for this voice. The power of modern images in 8:30–31). Even the Scripture-searching Bereans re- their tendency toward idolatry is nil for a people of ceived the gospel by hearing Paul (Acts 17:10–11). the Word. One of the dangers we have seen in the printed book as a medium is that there is a ten- dency to undermine the authority of the spoken word, and the authority of the speaker. This should never be the case in the church, because God has designed the means of grace, as well as the church itself, to overcome this democratizing, privatizing tendency. Long before printing, this sinful tenden- cy of the human heart was addressed by the writer

of Hebrews: “And let us consider one another in Thoughts Servant order to stir up love and good works, not forsak- ing the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Heb. 10:24–25).   6YKHPULK:LY]HU[ =VS\TL  very least,Ididthem. notfeelstronglyboundby the At as relatively unimportant. tertiary standards church books of order—tempted meview these to cism—just notgive me confessionsor Bible, the I wasimpressed because bibli- remnants of the terian Church The BookofChurch OrderoftheOrthodox Presby- from thefirstparagraph of the preface of italics) 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Book ofChurch Order The Importance ofthe standards were bound in onevolume. wereboundin standards 1940,whenthethreethe SeventhGeneralAssemblyin tertiary Thisparagraphhasbeenpartof ourchurch ordersinceat least 2 http://www.opc.org/os.html?article_id=209&issue_id=56. 1 the take to Mitchell’s with thelate John exhortation ministerial ayoung As candidate,was impressed I Reynolds E. Gregory by Book ofChurch Order the Church. the of worship discipline,and government, the in teaching its of application the for means effective Word, the provide of to but place the take to Word. not the is of design Their rules general the with accordance in being as Word acknowledged the been from have drawn directly not elements the even and Scriptures, the upon based being as received been have they Moreover, constitution. its of part as Church the by adopted been have Church the of life the of impairment ous seri- in resulting without neglected be not may Word they the God, to of subordinate are ship wor- and discipline, government, of standards life. and faith of rule supreme Word his its as maintaining in it use will Christ, Jesus Lord our church, the of King great the Church, Presbyterian Orthodox the in used is book this as that prayer our is It 1\UL1\S` : 2  seriously. quoted He (in 6YKHPULK:LY]HU[ Although the the Although . They They . Westminster Confessionof Faith 1.6: Allin three categoriesthe Bible. arecoveredin groundto effort laudable alldoctrine and practice Thiscategory isoften overlookedin our standards. especially our inthinking about tertiary useful things expresslymandated. although not obvious, areas bindingas those as baptism profession.These too, making apublic or goodofand necessaryconsequence, such as infant usingthelogic mandatedby ing. Othersmaybe ofThese elders.plurality obviously the are bind- Word,the preaching ofly likethe mandated, or Scripture? Well, Some maybe andexpress- no. yes Must expresslyinsuch practicesbe mandated all practices. theyin mandatecertain areas where especially is standards, not—biblical what these in discipline,andworship. government, things in dowetoagreecertain way together.what weofconfess agreeto Thisisthe sional church—our the lifeofChurch and practices willresultin “ principlesfrom these deviation prudence because agree local that we lefttoworshipbe should not way,are aspects governmentand there of some anotherconstitution? Put or our partof standards, notelse these,call them but orwould why we individual ministers things are, sessions.or Many uponagreed Book ofChurch Order session biblical, is be to binding. it the Directoryis bydetermined ministerby a or as givenpractice requiredinsofar that,a cation was subordinationnotingbyits Bible.impli- Thethe to DirectoryPublic Worshippresent the for aspect of answer questiona adherenceabout his some to hearda candidateadded). RecentlyI forordination ous impairment of the life of the Church they maynotbeneglectedwithoutresultinginseri- and subordinateare worship theWord to of God, government,of discipline, “Althoughthe standards Especially poignant qualifying is the statement, But there is a third category there I athirdcategory But that is think is This brings me to the question of what is—and Let me aver that the very reason we have a very reasonwe have aver thatthe Let me not to beto left the to up discretionof Book ofChurch Order .” confes- This is we are a why is thatsome are is matters serious impairmentof ” (emphasis is part The whole counsel of God concerning all to WCF 6.1, must be expressly or by good and things necessary for his own glory, man’s necessary consequence set forth in Scripture to be salvation, faith and life, is either expressly set binding on the consciences of ministers and elders. down in Scripture, or by good and necessary There are matters that need to be agreed upon, consequence may be deduced from Scripture: even among those aspects of the BCO that are unto which nothing at any time is to be added, mandated, that are in the third category of circum- whether by new revelations of the Spirit, or stances determined by the “light of nature.” traditions of men. Nevertheless, we acknowl- It has been argued that there is far too much edge the inward illumination of the Spirit of detailed guidance in the new DPW, much of God to be necessary for the saving understand- which, it is alleged, unnecessarily binds the con- ing of such things as are revealed in the Word: sciences of church officers. While I might agree and that there are some circumstances concern- on some details of this allegation, I think there is a ing the worship of God, and government of tendency among us, as part of a democratic society, the church, common to human actions and to employ the concept of individual conscience societies, which are to be ordered by the light of as an excuse to avoid submitting to the consensus nature, and Christian prudence, according to of the church. This is in no way meant to impugn the general rules of the Word, which are always the legitimate concerns that have been expressed to be observed (emphasis added). in this debate over recent years. But it also needs to be kept in mind that the preface of the new DPW Things like the use of Robert’s Rules of Order takes this into account by calling attention to its and worship times would fall into this category of careful use of language, distinguishing between “circumstances” of our practice. These are to be what is mandated and what is not mandated (in ordered by natural law within the boundaries of which three levels are distinguished). the “general rules of the Word.” These are “always My real concern here is for the former—what to be observed.” If the session calls the congrega- is mandated. The Directory for Public Worship tion to worship at 11:00 a.m. each Lord’s Day, has always been on a par with the Form of Gov- even though it may be inconvenient for some, it ernment and the Book of Discipline, as reflected would be sinful to choose to arrive at a time of in our third ordination vow: “Do you approve of one’s own choosing. the government, discipline, and worship of the I use this obvious illustration to point up the Orthodox Presbyterian Church?”3 What was as- importance of taking similar guidelines seriously sumed in the old vow (as was argued by Westmin- as they are set forth in the BCO, in general, and ster Theological Seminary church history professor in the present and newly approved DPW, in Paul Woolley), prior to the revision of the Form of particular. Obviously in the case of some things Government (FG) in 1979, was made explicit in not mandated, but suggested with varying degrees the new FG by adding “worship” to government of emphasis, in these DPWs it is not necessarily and discipline. But we have a history of not treat- sinful for a session to choose not to practice them. ing it so. I do not believe that among the mandated However, in what is mandated, the proper order- elements of the new DPW there are any significant ing of worship is at stake. If there is something in new mandates that violate the regulative principle these standards that is out of accord with the Word or the essential tenets of historic Presbyterianism. of God, there is a proper procedure to amend

The problem is that we have for so long often Thoughts Servant them. Unlike our secondary standards, they are frequently amended for various reasons, usually for clarification, but sometimes for correction. 3 Note that the ordination vows are numbered in the order of So, not everything necessary to the ordering their subordination to Scripture. The first vow is to an unamend- of church government and worship, according able standard; the second vow to a difficult-to-amend standard; and the third vow to a more easily amendable standard.   6YKHPULK:LY]HU[ =VS\TL  6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU cent Ambersons Georgein Booth young Tarkington’s admitted by asskeptical was challenged the he Eugene—salesmannaturedearly automobiles— of muchthan ahorseless more thegood carriage. As automobile, asThelies ahead. isnow obvious, was and others nobody knowsenthusiastic. But what people whichmakesomeeffects of apprehensive the peopleinto acceptingnewtechnologies, easing due to technological mirror.Suchnaming inventionsnewof partly is Marshallcalled McLuhan in rearview the looking what the first automobiles were called. This is what “paperless book.”course,Of “horseless carriage” is only Wi-Fi $139.00). wireless, $259.00 ($189.00as of June;Amazon, 2010, w/ WA:3-G wireless), Amazon.Seattle, with free by Kindle: Wireless ReadingDevice Reynolds E. Gregory by worship, amend it and where needed. of. Let’sknowto get DPW,our new apply it to our good oneget out toand earthmeet,thisrutis a have neglected. where Since heaven worship is our cherishedpractices elementswesome ofor ofdirectory thenew us causing is reconsider to seriously.DPW the Now take failed to prospect the http://www.opc.org/os.html?article_id=212&issue_id=57. 1 An Horseless Carriage? Kindle: ANew Kindle isa new“horselesscarriage”—a Kindle (\N\Z[:LW[LTILY

Assessment , naïveté, but it is also awayof is butit naïveté,  6YKHPULK:LY]HU[ (6 inch (6 display The Magnifi- NY: Doubleday, Page, 1918),199–200. BoothTarkington, 2 ancient the papyri in to world, or tablets from clay transportedbeis words can similarchange the to changeinitiated the by many ease whichso with and replacedby “mediashould be a room.” The may meanthat libraryand my study areobsolete on larger). It books Kindle (3,500 thissmallthe in nological transformation.Ican carry around 1,500 society.of changesalter such technological the very structure reading those sameperceptions. alters Moreover, perceptionandofsoalteredour screen space time, momentall.Justforgreat us as has automobile the digitalofscreenreading, however, matter a of is ness being The broader invented. phenomenon necessarilythinkthat theautomobilehadno busi- magnitudeas automobile. the Nor shouldwe the same of not terparts certainly the world on is The Kindle representsThe Kindle this ofpart asmall tech- The effect and itse-readercoun-Kindle of automobiles had no business to be invented.” engine, but would have to agree with him that time, I shouldn’t be able to defend the gasoline we can see the inward change in men by that us. Perhaps, ten or twenty years from now, if and that the spiritual alteration will be bad for ward ones, and it may be that George is right, changes that they will cause without some in- But you can’t have the immense outward biles; just how, though, I could hardly guess. be changed in subtle ways because of automo- to alter peace. I think men’s minds are going to They are going to alter war, and they are going ing to be different because of what they bring. are here, and almost all outward things are go- change in our life than most of us expect. They mobiles have come, and they bring a greater life of men’s souls. I am not sure. But auto- not add to the beauty of the world, nor to the spiritual civilization. It may be that they will be a step backward in civilization—that is, in he said. “With all their speed forward they may “I’m not sure he’s wrong about automobiles,” The MagnificentAmbersons (Garden City, 2 manuscripts to printed books in the Gutenberg era. of this new reading format. The Kindle under The range and importance of these effects will be review is sure to become a technological fossil much easier to discern a hundred years from now. shortly, so I will not focus so much on its techni- In the meantime, I offer the following observations cal aspects. That’s the obvious part. I would like, on this particular e-reader. rather, to consider the experience of reading on such a device as compared to that most stupendous A Brief History of all inventions: the codex (pages bound together Kindle First Generation, was released only in a cover), as well as the new iPad. in the United States on November 19, 2007. It Amazon has pioneered a brilliant business featured a 6 inch (diagonal) 4-level grayscale venture with the introduction of the Kindle e-read- display and retailed for $399.00. Amazon subse- er. With over 620,000 titles (this number will have quently lowered the price to $359.00. The 250 MB grown by the time you read this), the Kindle store of internal memory could hold approximately 200 contains the largest selection of the books people non-illustrated titles. want to read in e-book format at considerably less On February 23, 2009, Amazon launched the cost than their printed version (from $9.99). Along Kindle 2 ($359.00). It featured several improve- with today’s bestsellers, the Kindle store offers ments, such as a 16-level grayscale display, longer thousands of free popular classics, making over battery life, 20 percent faster page-refreshing, a 1.8 million free, pre-1923, out-of-copyright titles text-to-speech option to read the text aloud, overall from other websites available. The Kindle store is thickness reduction from 0.8 to 0.36 inches, and readily accessible on the Kindle, or via the owner’s an enlarged internal memory (2 GB, of which 1.4 computer. “Shop in Kindle Store” is the second GB was user-accessible). item on the menu after “Turn Wireless off/on.” On May 6, 2009, Amazon announced the The convenience of book buying makes this a very Kindle DX, which retailed for $489.00. The second powerful commercial endeavor. “Get Books in as generation now retails for $379.00. The DX is the Little as 60 Seconds.” But, how does it compare to first Kindle model with an accelerometer, automat- the book? ically rotating pages between landscape and por- trait orientations if the device is turned on its side, Kindle Is Like a Book unless automatic rotation is disabled by the user. Everything about this device is designed to (In the Kindle under review one must choose this say “this is a new kind of book.” At the outset in rotation from a menu.) It is slightly over 1⁄3 inch the personal greeting to “Gregory,” Jeff Bezos, the thick, has a 4 GB (3.3 GB user-accessible) storage founder and CEO of Amazon, promotes this idea capacity, holding approximately 3,500 non-illus- by stating that he hopes trated e-books, a 9.7 inch (diagonal) display with you’ll quickly forget you’re reading on an 1200 x 824 pixel resolution, and a battery life of advanced wireless device and instead be trans- up to one week while using wireless or two weeks ported into that mental realm readers love, offline (the same as the Kindle being reviewed). where the outside world dissolves, leaving only In 2010, the latest generation of the 6 inch the author’s stories, words, and ideas.3 screen—simply called “Kindle” (the model I am reviewing)—was selling for $269.00. In June the Why try to imitate a book? Simple—when we price was reduced to $189.00 in order to compete think of serious reading we think of books, that is Thoughts Servant with the comparable Barnes & Noble Nook and codices—that paginated device that made manu- the Sony Reader PE, each selling for $149.00. This indicates the rapidly growing popularity of e-read- ers, and is just the beginning of the development 3 “Welcome Gregory,” in Kindle: Books in Sixty Seconds, by Amazon (Seattle, WA: Amazon, 2010), 16.   6YKHPULK:LY]HU[ =VS\TL  wireless as soon as wireless as soon downloadthe iscomplete. I focusedfrugal and the person ing, the turn off will downloadedcontentis daily, usually themorn- in periodicexpected. Since would have I is notwhat computer. using a sense of the distractionSo factor keyboard, strongbuttons and one doesnothavea inadvertently.pushed the flatness of the Because of soeasilybeto asnot placed well vice with buttons a smooth andsolid de- little Kindle is the words. textdistraction. without ing alengthy found focus on tofew).are veryI read-myself able black andwhite picture, or menua there (ofwhich screenatone thing a apageof the on text, a time, information. Furthermore,there essentiallyonly is periodical,seektext-relatedto newspaper,or or isdownloadtothe wirelessconnection a book, on theInternet.The major reasonfor turning on doesnected, andthusbeingthe senseofhavenot discon- this move, readerismotivatedthe stay to turned off easily.bybattery enhanced Since life is 3G network,“Whispernet” forKindle, maybe ways. The AT&T several wireless in important er discover isvery Kindle my unlike comput- thatthe I was news, toemail. stock market,the surprised or regularly—distraction:check the the weather, was the everycomputer userencounters problem Amazon knows audience.its artistic portraitsgraphic or of famous authors. imageshigh literature, ofmostly photo- are all manual. sleep Pictures designed starter in mode device,a anda box: the cord, nicelycome in the Only have been calculated. three items skillfully simplicityand AppleBose and sophistication—of crowd.withflavor—theAttractive ads elegant the literate a (10.2 ounces).appeals to Marketing weighs same a paperbackpageabout the as 250 ItitAnd succeed? paperless book—a does book? evena computer, it’s if laptop. a chair a on read to text comfortable a in curling up weregisterdisgustthis when thoughtofthe at regularlyexpresspress.type printing lovers Book the book-multiplyinginventionthe moveable- of more accessible, scripts remarkably especially after The little Kindle screen focuses Kindle reader on the The little Kindle buyingthe main concernMyprior to How does beto then likea Kindle attempt more like the presence of a trio or anlikethe moreor orchestra. a trio presence of iPod ismusic.to books The presence of is physical incomputingan bookstogeneral. Kindle what is experience, Internet like the particularand in nearly abook. a presence of disembodied is It cal questionthe put to It the physi- lacks where ofit. finishedWhenI with firste-book, my was faced I a history—provenance—and uniquea presence. oneisthat holding with adevice,not artifact an The page-turning reminderis ever present click an to would as referred real page clickers. Kindle be the bestbooks on the then that I supposeread randombleepsat the store cash grocery registers. a roomreaders sounding full Kindle of likethe plastic. Realbooksdon’t ofcan imagine click. I there’sbut no escaping feeling andsound the polymer surface, the durability of necessaryforthe similar magazine,of probably aglossyis that to lennium. for halfamil- hastaken codex form—theformit replaceneverthe reading experience of book in a automobiles,byelectronicso readingdevices can Kindle IsUnlikeaBook isa it not book. book. But, alas, just a sunlight, like may be read in not screen almostpage-like since is and backlit it a book.Finally, theE-ink makestechnology the consequentlywill more becomputer than like a experiencea moreweb-like E-readersthat offer computer. in Itis black and and white verysimple. is very Internet unlike an commercial siteon a Store, one visual experience theKindle the goes to diminishes itsscreen-likequalities.Evenwhen a daguerreotypephotograph. Its low definition on,perhapsalmostlike raised televisions I was hearkeningeffect, the blackand to back white the page. of the bottom locatedat hand—isary—which everyreader closeat needs reading, that is evendiction-possible. Thethough text something was the I for informationabout in on myselfrarely go the Internet found wishingto The slight glare of the screen of the Kindle, the screenof ofThe slight glare Justriding as horseback never replaced be can The blackand (gray)screenretrohaswhite a In the end, the horseless carriage and the of the modern newspaper is uniquely electronic e-reader differ in one crucial respect. The horse- in its scattering of context and sequence; whereas less carriage was happy to do away with the horse, the Kindle is more like the continuous text of early whereas the e-reader wishes at all costs to be like newspapers. Searching may be more efficient, but the book. At least Kindle does not capitulate to the even that is not always true in the presence of a ersatz flummery of the iPad’s iBooks application by good index. And the more search capabilities, the attempting to simulate page turning. Not yet, that more potential for distraction. Page referencing is is. a related problem for scholarship. In contrast to The iPad puts tremendous pressure on e- the PDF format, there is no pagination due to the readers to become more computer-like and less continuous text, since the type size may be altered book-like. Technology critic Nicholas Carr ob- by the reader. Also when reading a book it does not serves, “To compete with the iPad, the current top- take long to realize where you are in relation to the selling e-reader, Amazon’s Kindle, will no doubt end. Kindle compensates for this by a graphic at be adding more bells and whistles to its suddenly the bottom of the page indicating the percentage tired-seeming interface. Already, Amazon has of the text the reader has completed. announced it will be opening an app store for the On the matter of speed, Allison Flood of the Kindle later this year.” Carr concludes, “[Steve] Guardian reported recently: “E-book readers might Jobs is no dummy. As a text delivery system, the be heralded as the future of literature but a new re- iPad is perfectly suited to readers who don’t read port shows that it’s still quicker to read the old-fash- anymore.”4 I’m sure he doesn’t mean that every ioned print version of a book.” The study by Jacob iPad user has abandoned substantive reading. But Nielsen of the Nielsen Norman Group concluded the device itself and the iBooks app are unsuited to that the book is still a faster read than either the serious concentration. Kindle or the iPad. Nielsen also noted that readers “felt that reading the printed book was more relax- What’s So Great about the Book? ing than using electronic devices.”5 Serious readers Convenience is a two-edged sword. Most have never counted speed to be a virtue. people see only the happy efficiency associated My inner typographer is pleased with the with it. But even measured by standards of efficien- Kindle’s ability to resize type; but the font, PMN cy, books still come out ahead in many categories. Caecilia® Std, which is used in most texts, is The Kindle works hard at creating the illusion boring, although easy on the eyes. The ability to that it functions well off the grid. It doesn’t need to change type size has a downside: fully justified be recharged frequently, so by keeping the graph- texts often leave large spaces between words, espe- ics very simple and encouraging the reader to stay cially in titles. The best texts are justified left only. off the wireless network, the battery lasts for a long The gray background is aesthetically uninter- time. But at least every two weeks, electricity is esting, but also easy to read. The efficiency of hav- required. Nor, as every computer user knows, is it ing the wireless service off in terms of battery life, as easy to navigate the pages of a digital text as with works against the aesthetic qualities of the book, a book. Newspaper navigation on the Kindle lacks since that efficiency does not favor illustrations the ease of its paper counterpart, where one can and photographs. All the romance of the book is scan whole pages and return to different articles absent. Kindle is aesthetically prosaic. It has physi- and sections without buttons and batteries. This is cal weight but lacks gravitas. Thoughts Servant somewhat ironic since, as noted earlier, the layout For the growing number of people who have never taken the time to read actual books or

4 Blog of Nicholas Carr, “The post-book book” (April 1, 2010), http://www.roughtype.com/archives/2010/04/the_postbook_ 5 Allison Flood, “Print v iPads: books win!” (July 10, 2010), bo.php. www.guardian.co.uk/books/2010/jul/08/print-ipad-kindle-books.   6YKHPULK:LY]HU[ =VS\TL  644790098.html?KEYWORDS=nicholas+carr. online.wsj.com/article/SB10001424052748704025304575284981 Dumber?” was NicholasCarr’sMakeYou theInternet “Does I readonThe my Kindle new firstarticle Internet. netherworldbetween bookand the in the the diminution. In this regard, Kindle lurks somewhere tion. distrac- usendless serves of asopens to an domain multitudeapplication. Thenthe choicesof this learnhow to device use thenewto or time taken distracts lives? Each in our initially sustain the by death my are greatlyexaggerated.”“Reports of And inthe spiritof MarkTwain, the book insists, seriousKindle appealing aspectsof readers. the for periodicalthe most beprobably literature will accessingof andthe ease bin. Thus,portability newspapers of trash armloads the to tired of taking andare perhaps book lovers likeits who portability ordinarilythe book, will it because ownedbe by typography. neverreplace ilkwill and its Kindle book, much ascraft of has enhanced the it already technology our appreciationwill enhance forthe suspicion—and,my hope—is yes,my that digital to shouldnotin live.But wish whichI be atime that published,A.then Knopfareno longer will qualitythe books of thoseofproducedAlfred by of reading.come atimewhich inShould there least at subconsciously, inpartthe play a attraction must, reader, it to equallyevery serious important yearningcreate a original—perhapsforthe not. electronicand these supplanters. Perhaps will they Only time will tell the difference between the book becomesa remains seen. horseless carriage be to ofthe technology e-booksandreading devices experiencereadingof which book. Theextentto a real thing. the delight of comparedis, unless theconvenience to and the convenient—at leastapparentlyconvenient—that addictivebe newspapers, e-readerswill because so “TheSaturdayEssay,” 6 Finally,of cognitive thesubtlermatter there is howBesides, more many gadgets can we book maynotbe the Whilethe aestheticof replacethe nothingcan the end But in 6 Good question. IronicallyCEO of the Wall StreetJournal, June 5,2010,http:// landscape, it it landscape, also diminishes localrealities com- of iPad.of Just as horseless enlarges the carriage the lots-of-interesting-things-happening-at-oncefor the stimulate.match no is Kindle dull aestheticof The seriousthought lessconcentration and they us, the moreephemeral.The quickly pass before words particular, gives newmeaningqualitythe to of technology,iPad andthe Digital a short time. in literature is by literature definition by is tooephemeral reading, for serious since such printed periodicalthat considered literaturewas will sticktofood, “This yourribs.” Itusedto be say shewas motherusedto my as serving healthy than a simple sequencereadtoof pages through.” tihypermediatedthroughrather click experienceto mul-becomesbookinitself, app,a thismodel, an observesregarding iPad’sapplication,“The iBooks a lengthyand demanding Nichols text. As Carr potentially muchthus, less able on concentrate to is muchiPad,using the “connected”while more Kindle. the reader The comparable to is really not backlit it screen, ratherthanE-ink, puter withits iPod Touch.likea com- moreis because it But future computing of devices. Perhaps isa large it putingdevice), probably it a represents prototype storageonline the personalcom- rather thanon growingcloud computing(data phenomenonof iPodbetween alaptopandan Touch. With the and between aKindle iPad:The iPad isa cross Schmidt,Google, Eric harbors similar fears, bo.php. http://www.roughtype.com/archives/2010/04/the_postbook_ NicholasCarr,“Thepost-bookbook”(April Blogof 1,2010), 8 Schmidt, GoogleCEO. Transcript: CharlieRose,March6,2009,interview Eric with 7 The more ephemeral, the less substance, or as or ephemeral,The more thelesssubstance, Forcomparisonthose interested the in that we’resomething.I And worry that. losing readingreally learn to way bookisthe best a believe er that sitting still thinking. downI and cognition.affecting isfactdeep- in affecting It especially stressfulinformation—isin fact of overwhelming rapidityinformation—and of the sortof interrupt, levelof I worrythat the ephemera —used foronly 8 7 munity and space. So perhaps the real horseless Whatever happens to the book and the reader, carriage in this arena is the iPad, where most of the how ever technologies may change, nothing attraction is in the gadget and its myriad apps—an replaces the now-so-threatened reality of personal invitation to what is external to the user; whereas presence as the most powerful mode of commu- the book and its near kin, the Kindle, invite the nication, as John so long ago reminds us, “I had user to the interior life, in which the reader is con- much to write to you, but I would rather not write nected in depth with others in other worlds and in with pen and ink. I hope to see you soon, and we other times and places. will talk face to face” (3 John 13–14). Carr asks the question that his new book, ______The Shallows, addresses: “What makes a book a A few words of practical advice. If you can live book?”9 This is the most important question of all. without one, wait until several more newcomers The standard answer is the one Carr challenges: arrive in the market. This promises to bring the a book is just a “delivery system.” It doesn’t matter price down even further, while hopefully improv- whether the message is delivered via a stone tablet ing Kindle’s best features without making it more or an iPad tablet. This popular pabulum blithely computer-like. Purchase one of the better cov- asserts that the forms of things, whether, art, music, ers, since Kindle is easy to drop and the screen is or texts, are just a matter of taste or style. Harold unprotected without a cover. Bloom in his brilliant anthology The Best Poems of The best use I have found for the Kindle dur- the English Language laments that “by reprinting ing my experimental period is for travel. In remote only half a dozen poems published after 1923, I locations you can still get your Wall Street Jour- have largely evaded our contemporary flight from nal—that is, as long as you can access the AT&T all standards of aesthetic and cognitive value.”10 3G network, which is available in almost all parts I believe that the serious reader will always of the continental United States. I wrote part of opt for books, enjoying e-readers like Kindle for this review in the Northeast Kingdom of Vermont. their portability when necessary. The experience You can’t get much more remote than that. Kindle of reading books will never be replaced for those will also lighten the load for air travel. who wish to be drawn into the minds and worlds of others. I can only hope that John Updike is not as prescient as his dying words predict, A life poured into words—apparent waste intended to preserve the thing consumed. For who, in that unthinkable future when I am dead, will read? The printed page was just a half-millennium’s brief wonder, Erasmus’s and Luther’s Gutenberg- perfected means of propagating truth, or lies, screw-pressed one folio at a time.11

9 Nicholas Carr, The Shallows: What the Internet Is Doing to Thoughts Servant Our Brains (New York: W. W. Norton, 2010). 10 Harold Bloom, The Best Poems of the English Language (New York: Harper Collins, 2004), 13. 11 John Updike, Endpoint and Other Poems (New York: Alfred A. Knopf, 2009), 8–12. One of the finest reflections on reading Elegies: The Fate of Reading in an Electronic Age (Boston: Faber in the electronic environment is Sven Birkerts, The Gutenberg and Faber, 1994).   6YKHPULK:LY]HU[ =VS\TL  6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Dying Pastoral forthe Care Work Servant pice organizations some haveand make useof this variationof http://www.hospicenet.org/html/preparing_for.html. Most hos- Death,” copyright Drawn fromadocumententitled“PreparingforApproaching 2 http://www.opc.org/os.html?article_id=191&issue_id=52. http://www.opc.org/os.html?article_id=185&issue_id=51; 1 by Gordon H. Cook, Jr. Cook, H. Gordon by These are the signs of are the impendingThese death. Unusual communication, oftenexpressing • desireforsocializationDecreased • experiences, often Vision-like seeingloved • withdrawal Emotional closest evenfrom • dark colored urineoutput and Decrease in • appetiteandthirst of Lack • harshandBreathing becomes irregular, • Restlessness• sounds Congestion, gurgling • Incontinence• inability to Increasing andisorientation, • sometimesmoreSleeping and difficult to be • becomingHands andfeet increasinglycool • 1HU\HY`HUK-LIY\HY` their “good-bye”either directlyor indirectly ones friends familyand urine between with long periods breath each fast,but moreoftentoo slowsometimes too even one’sidentify place, time, ownname aroused © NorthCentralFloridaHospice, Inc.1996,

 6YKHPULK:LY]HU[ 2

the very room where my sister lay dying. Itwas very sisterwhere myvery roomlay dying. the training.had I prayed manypeople, somein with there spent manyhoursmychaplaincy during someone youlove. nothing There is academic the death of about unresponsive,seemingly presence. my obliviousto delight in brother, picking on hersilent, lay older sister,Thewho amachine. controlled by used to had smilesbrought weresilent.Herbreathwas andclammy.cool were once Thegiggleswhich unconscious,once hugged dying.Handsthat me on aventilator,inlater,hours theICU shewas beingin respiratory found arrest. I arrived, When after hospital call when was rushed to the she busyschedulea ofthe pastor.wake-up gotmy I saw infrequently,her and distance largely dueto them can ofdeath.to lead those weofshepherd. A breakdown serious in most disastroussystemscan be forourlivesandthe academicthen.backA breakdownanythese inof Wethis seemed biologyclass. alllearned so in It andlymphatic,endocrine, reproductive, urinary. cardiovascular,respiratory, neurologic, digestive, bodies basicsystems: musculoskeletal, with ten derfully created Godhasour made” (Ps139:14). org. one dies. You www.hospicenet. canreadtheentiredocumentat ordertoteachfamiliesdocument in whattoexpect when aloved ( appointed again. “Itis is reset man for dieto once” clock harsh, unexpected, labored,yourmental and breathe.Then gasp,almostunable to another sound.no Youfind yourself holding yourbreath, has more no movement, passed breath, with no just occurred.tell when deathhas Aminute or another knowdeath of is that it often hardto displaydeath. some thembefore of least at rally without showing any these signs. of Most will very end earthly life. Some peoplepass of natu- evendaysorweeks. Others mayappear the only at them stretchedoverseveraloutSome of be will Heb. 9:27–28). The ICU was a The ICUwas familiarhad me.I place to my sister’sI knewthat declining. healthwas I The Psalmist says,“I fearfullyandwon- am Those of you who have been present youwhohavebeen the Those of for different to pray for Joyce there. When it involves with one man who was dying. He actually lost sev- someone you know and love, a family member or eral families because of his unwillingness to serve a dear church member, it gets very personal, very this one godly man. Remember Jesus’ warning, painful. “And after you have suffered a little while, For I was hungry and you gave me no food, I the God of all grace, who has called you to his was thirsty and you gave me no drink, I was a eternal glory in Christ, will himself restore, con- stranger and you did not welcome me, naked firm, strengthen, and establish you” (1 Pet. 5:10). and you did not clothe me, sick and in prison Joyce lay dying, but I was one of many who were and you did not visit me. ( Matt. 25:42–43) suffering that day. When I entered the ministry, I had visions of You know the rest of this story. preaching great sermons, teaching the deep truths We all face the issues of approaching death of our Reformed faith, reaching the lost for Christ, in our families and covenant communities. God leading God’s people in worship, administering does not limit his kingdom to young people and the means of grace, building up the church of families with children. God is glorified even in the God. Somehow being in the sterile confines of a death of his saints (Ps. 116:15). For all who live in hospital room, listening to a machine pump air in this broken and fallen world, death is inevitable. and out of my unconscious sister, never entered The wise woman of Tekoa may have deceived into that picture. It was hard to pray in that room, King David, but she spoke truthfully when she and harder yet to pray, “not as I will, but as you said: “We must all die; we are like water spilled on will” (Matt. 26:39). Few of us think of ourselves as the ground, which cannot be gathered up again” called to minister to those who are dying. (2 Sam. 14:14). Death was the terrible price for An evangelical minister once asked me to Adam’s first sin. The apostle Paul draws the right visit one of his church members who was dying. conclusion: “Therefore, just as sin came into the She was a dear, saintly lady with a profound faith world through one man, and death through sin, who had known and served the Lord for most of and so death spread to all men because all sinned” her life. The minister sheepishly admitted that he (Rom. 5:12). Everyone dies. For that matter, as a was not very comfortable with death and dying. At pastor you are always ministering with people who least he was honest. Yet God did not call us to be are approaching death. To understand the impor- comfortable. tance of ministry to those who are dying, you need only consider that Christ died for dying people. Shepherd the flock of God that is among you.” Death is common to all, but not all approach (1 Pet. 5:2) death in the same way. Many Christians seem Pay careful attention to yourselves and to all conflicted between resisting death at all costs and the flock, in which the Holy Spirit has made accepting death as God’s will for their life. Some you overseers, to care for the church of God, Christians engage in heroic struggles against death. which he obtained with his own blood. ( Acts Some go to great lengths (and great expense) to 20:28) ward off the inevitable as if this were their Chris- tian duty. I fear this attitude has more in common For another patient, as a chaplain, I called with Dylan Thomas’s challenge, “Do not go gentle the pastor of a rapidly growing evangelical church into that good night,” than it does with the teach- several times, asking him to visit one of his church ing and examples set forth in Scripture. Scripture members who was actively dying in a local ex-

does not contemplate the extraordinary means Work Servant tended care facility (they used to be called nursing provided within our modern healthcare system for homes). Each time he promised that he would warding off physical death. There is a simple truth come. Each time he failed to arrive. He was just in Scripture, the number of our days is set by God’s too busy building the kingdom to be concerned perfect will.   6YKHPULK:LY]HU[ =VS\TL  11–30. A Framework andCaseStudies,” BarbaraS.Derrickson,“TheSpiritualWork of theDying: 3 dom” number our daysthat wis- a heart of we may get about the spiritual work of dying. work of about thespiritual andborn,beto atimeto die” a time (Eccl.3:1–2). season, and atimeforeverymatterunder heaven: “Forthe saints”(Eph.6:18). everythingthereisa forall supplication perseverance, making with all Toall prayerandsupplication. keep alert end that atwith “prayingall shouldbein theSpirit, times ownduring thestruggle our within heartsthat we words” 4:18). with these Thess. (1 “Thereforeencourage that prayer? one another one of his children home. Have everprayed you gentlyfirst timeIeverprayed take God would that ready nother Lord. Iwas let go. That to the was hadn’t. Shewas right, I gotobeto with ready the die.yet.”toldme that “Butyouhaven’t She was Christ’s okay to reassuring was her thatit presence beside me.” anotheroccasion she mentioned On “You remind always Jesus is right here me that howsmile. shecould She smiledsaid, againand that the nursehadspoken of herpainand asked ble. She smiledjust noted ather I pastor as always. wasa pain. Ivisitedterri-when thepain her on day resulting break in from within, intense bones to er.caused her cancer that developed aformof She husbandher beloved a stroke to several years earli- impending lossof death.Afriendhadendured the paring for the journey.paring forthe and reunion. addone would furthertask—pre- I outlined:remembering,reassessing, reconciliation, appointed his limitscannot pass, that he his andber of months iswith you, youhave Since hisdays determined,are and thenum- And thus Andprayer, us the godly “So teach to 14:5–6) may enjoy,day. hand, his likehired a (Job away fromhim and that leave him alone, he One author speaks from extensive experienceOne authorspeaksfromextensive Another findsher own ofa quiet acceptance

(Ps. 90:12).

Hospice Journal 3

Four are tasks It is preciselyItis 11.2(1996):

look dayscomeand the yearsdraw you which near of evil Creatorin the days the your youth,before of hisofwife. “Rememberalso loving care the your and energies turn hisfullattention andprayerto permission preachingmayneedreturn to to to a great-grandfather.retiredThepastor wholongs may nowpermissionneed find newmeaningto as himselfofa businessman, always thought firstas Forthings.in other whoexample,elderlyman the permission person the seekandfindmeaning to to givetoauthority need hisoffice usethe of to will me letting die?” Sometimes faithful shepherd the far more oftenthanthe question, God “Whyis home yet?” me hasn’t taken asked, “Why God Interestingly,living. keep onto I chaplain a am as and decliningenergy andthesepeoplefind hard it discomfort,thiswith physical financialstresses, challenged. Combine personalidentityis sense of dotoproductive orthe things they once did, their meaningtheir for finaldays. able longer No beto Reassessing meaning life. or of her his whileand the present be person reflects the on sittoandlistenthese stories, toshepherd is willing theirGod hascreated in ownlives. Thefaithful around see thepictureto that turn thetapestry to random inglyAt life, manyseek of threads. the end with itsseem-backat side the lived only looking much lifeas atapestry, thinks of of our lives are one courseher life.If ofhad overthe occurred uprootings which many personal the sense outof maketo wroteherautobiography United States lived in Holland beforecomingextensively the to born airbase. Indonesiaand anAlady whowas in a farmthat been the Navyfor had demolished by had where he forgetthe farm would notgrown up, tell hisman wantedtolife’s story so people that Afor manyyears.done sweet Christian gentle- in foreign missions,her she and husband had as bestoryso encouraged thatotherswould labor to life’s story. A missionarynurse tellher wantedto Remembering Some people find it challenging to find to challengingSome peoplefindit strongtell toneedMany peoplesharea their will say, ‘I have no pleasure in them’” (Eccl. 12:1). So it felt very cramped as we sought to keep the two groups apart. I met and prayed with each and Reconciliation urged them to put aside their differences at least I hardly need to tell any of you about the long enough to support their mother. It seemed to broken relationships which occur in the lives of work, and on the day of her death, the entire fami- the flock. Even the godliest among us has experi- ly gathered around her bed holding hands as I read enced these breaks firsthand. Christ has entrusted Scripture and prayed with them. As she peacefully to his church a precious ministry of reconciliation. slipped from this life, there were tears and hugs all We know that true reconciliation begins by our around. I thought to myself, this is a good example being reconciled to God in Christ, and continues of reconciliation. After a time the family members through repentance and both the seeking and drifted out of the room until just two daughters re- granting of forgiveness. mained, one from the East Coast, one from West. A World War II hero was struggling in his final I stepped out to give them some privacy, but they days. He was troubled by dementia and recur- followed. As they walked by me one said, “We’ll ring nightmares in which he saw again the faces have to go shopping for something for her to wear of the enemy soldiers whom he had shot. “They in the casket.” The other retorted, “What she has were only boys,” he kept repeating. “Boys and old in her closet will be just fine.” Maybe it’s not the men.” Night after night he would awaken his wife perfect example. The faithful shepherd will seek with his screams. His health was declining, his to facilitate reconciliation, recognizing that in this dementia made it difficult to make any progress in life it does not always come. pastoral counseling, and his wife and family were This provides a good place to pause before exhausted. One afternoon as we were talking, he continuing to discuss the spiritual work of dying. recalled a grandmother, a dear Baptist woman who In the next article we will consider the fourth task, had taken him to Sunday school and worship, and reunion, and finally preparations for the journey. prayed for him. I spoke to him of that precious Then we will turn to the role of the pastor at the faith, as I had done before, and left doubting that bedside, as part of the hospice or palliative care my visit had made any lasting impact. Very early team, and even in assessing pain. May the Great the next morning I received a phone call from his Physician make us faithful stewards of his gifts to wife. She was very excited. He had slept quietly bring his love and compassion even to those who through the night. No nightmares. No screams. are dying. In fact, before he slept he had asked his wife to Now we turn to the fourth task, reunion, and a pray with him for his salvation. When I visited fifth, preparing for the journey. again he was a very different man. I told him that I believed that God had answered the prayers of his Reunion grandmother some eighty years earlier. He died in Many people report seeing loved ones com- complete peace a few weeks later, ready to meet ing to them prior to death. However this may or his Savior, and perhaps also the enemy soldiers he may not fit into your understanding of the world had killed. He had found peace in the blood of around you, it generally is very comforting to those Christ. who approach death. At the very least, it expresses I also remember a delightful woman of faith a common human desire to be reunited with loved who had a very broken family. The East Coast ones. siblings did not get along with the West Coast One man had struggled with his Christian Work Servant siblings. As this woman approached death, the faith for many years. At the root of the problem children from California flew out here to Maine. was the sudden infant death of his son. Some The hospital here is only a medium-sized facility. bear heavier burdens in this life than others. Yet

  6YKHPULK:LY]HU[ =VS\TL  faithful shepherd will listen reaffirming faithful shepherdwill to this of continuedwithothers.Savior The the trust in sharetheira simpledesireto journeyspiritual and rather somenecessarily formal reaffirmation, but also involvesreaffirmingtheir faith. is not This during these restlessness. times of needed that is patienttheendurance inspire the will soon welcome hisservant sufficient may be to forthe person journeythisand ready Christ is that to thiswithmedications.Simply affirming that injury).medicalThe respond professionalsoften significantat falling and incurring riskfor painful person which placethe (actions bed to getoutof actedoutphysicallyas theperson may be seeks a journey need take to this life In thefinaldaysof have those who supported them. ing thankyouto and granting for past forgiveness offenses, andsay- expressing love for familyandfriends,asking for sayingcan alsoinclude like. good-bye, and the It and making funeral affairs,burial arrangements, providing forlovedones,concluding business these people. sometimes sharewith uses similara passage 14,I language John which in ing for“goinga journeyandspeak of home.” Jesus asdeath see approach theyas prepar- themselves use the Nevertheless, language here. many people to misusedney is so somewhatreluctant thatIam Preparing fortheJourney day includeareunionhisson. with and that would to meettheLord, hoping this one to heaven,reaffirming preparing his faith, his soul interests turned attitudecompletely changed. His draw his ownconclusions. From that pointhis on, readingby with him Samuel 2 allowing12, to him same the questionraised with me, andI responded He inheaven. see again thought he would his son a nursewho raisedthe question whetherof he ownhis It life. was Another part take to wanted his days intolerable. Partafraidhim was ofdie.to memorieshisofthe death,loss returnedandmade he perseveredin faith. Asownhe approached his Formanybelievers,preparing journey for the order,in setting things Preparations include the jour-of someIn literature, the metaphor his wife, also a strong Christian woman, hadhis alsodieda strongChristianwoman, wife, told his Later Heme that to shake. wife. he began about passingofdying, asked the those whoare I thisandparticularlyabout hispast experience with about further Christian’s faith.) When we talked often indicatesnothingwrong witha there is that (This is one he asked. those questionsof which fear. wrong faith?” with there something my “Is tremblewith whole body dying, his ofwould shared hisownbut thoughtconcern thatwhen he a verycredible profession presence, my faith of in made enough, he length. Sure some man at the seems with die.to afraid I What wrong?” talked is now a wonderful man. But in the church,and he always has been afirmbeliever Christ, leader in a meproached expressingconfusion.“My father they profess their faith. One man’s daughterap- Scripture. with theteachingsof more reshapethem terms only to consistent in misconceptions the mayhold, which person but notI tend challenge themanypopular tohere. do ones have diedwho appropriate Lord are the in be reunited will resurrection whenwe with loved mediate promisesand the futurebodily a of state remindersof theScripture’s inter- teachingthe on withfamilyconnected loved and ones. Gentle cupationwith glory, allowing personremainto the balancemayprovidea healthy world to apreoc- this enjoy life whichGodgivesherein daysof the longer. such aperson Encouraging to them to stay themselvesfrom family friendsand whodesire that they glory moveto eageralienate on to are so words “todiethey 1:21). Sometimes gain”(Phil. is oflearned These Christianshave secret the Paul’s Itthe focus lie ahead. becomes theirof final days. from God’s Word. provide that andcomfortreassurance thatcomes an openand time heartand to loving listen to with extensive is teaching,elaborate or It the ritual. reassurance pardon. of confesstheir seekingGod’s sins, forgiveness and faith and reassurance. offer Some expressfeardeath,even though of Some simply the which wait cannot for glories This is the time not theology,for profound theirwill use Still others bitlast of energy to of lung cancer. “She made me promise to stop ly with some liquid refreshment in his hand. Each smoking. But I couldn’t keep my promise. When I family is different in how they approach these last get up there, she’s going to kill me!” I assured him moments, which often feel very awkward for all of that those who die in the Lord are made perfect, those present. therefore she will not be angry with him, and he If I can give you one piece of advice, memo- will not have to die all over again. We then spent rize the Twenty-third Psalm. We cannot begin to some time talking about grace and about how count the number of times that Psalm has brought nothing can separate us from the love of God in comfort to the dying, and to the family after a Christ. He died peacefully several days later. death has occurred. Memorizing it allows you to God’s answer to anxiety is prayer. Pray with use it before, during, or after prayer without having those who cannot pray for themselves. “Do not to find it in your pocket Bible or your iPhone Bible be anxious about anything, but in everything by app. (One word of caution about this, many associ- prayer and supplication with thanksgiving let your ate the Twenty-third Psalm strongly with death and requests be made known to God. And the peace of grief. Because of this, if you use this Psalm with God, which surpasses all understanding, will guard someone who is not actively dying, they may mis- your hearts and your minds in Christ Jesus” (Phil. interpret the situation, which in turn may produce 4:6–7). I once thought that everyone can pray. I an unintended personal crisis for them.) now know that sometimes the confusion and rest- lessness of approaching death can hinder even the Becoming Part of the Team most devout person in prayer. Don’t rebuke them, Two terms which you should be familiar pray with them! with are hospice and palliative care. Both provide comfort care for persons in crisis. Hospice is an Being Present at the Moment of Death organized program of healthcare professionals One of the great privileges of the ministry— and well-trained volunteers who provide care and one of its burdens—is that pastors are often for people in the final months of life. It supports welcomed into families as if they were full mem- those who desire to die at their home or at their bers. This means that when death is imminent or residence in an extended care facility. Hospice immediately after death has occurred, the pastor can also provide care within a specialized hospice is expected to be present with the family. Unless facility or hospital if a patient’s symptoms get out the family tells you otherwise, if at all possible, be of control. For those who have a prognosis of less there with them, at least briefly. than six months of life, the hospice benefit found In those final hours, no words may be neces- in most insurance plans, including Medicare, sary. Your silent presence will be appreciated, and provides significant healthcare and financial as- your quiet prayers will be a comfort to all who are sistance. Palliative care is a mode of healthcare present. Some will desire quiet Christian music, which focuses on the alleviation of pain and suf- others may appreciate readings from Scripture, fering, rather than aggressive treatments focused many will prefer quiet. on a cure. Palliative care concerns itself with One day I came into the hospice unit at a VA quality of life, rather than prolonging life. Most Hospital. The nurses were furious. The day before, hospitals have a palliative care team which works a hospice patient had died, while his family mem- with patients who are actively dying and with their bers sat in the next room watching a football game families. and cheering for their favorite team. The nurses Hospice and the palliative care team both Work Servant thought this was hopelessly inappropriate. I reas- share a commitment to provide spiritual and reli- sured them that only weeks earlier, the patient had gious support for the people they serve. They will shared with his family in this tradition, undoubted- be interested to know that you serve as the person’s

  6YKHPULK:LY]HU[ =VS\TL  children. Something as simple as a hospital bed in bed in hospital simple as a children. Somethingas pain his interventions alleviate in very simple to often does—usemedicationscan—and andother and away. pray aboutit care. Don’tjustwalk God this to the family or nursethe to iswho providing you willreport havingpain,Ihopethat she or is request.prayer Ifa he person dying that tells you identify his pain as her levelofa a personwill or doctor with a nurse.or trust than Sometimes such more readily know with the pastorwhothey and sharetheirSome peoplewill far experiencepain of identify need people who additionalrelief. pain help of familymembers, friends, pastors and to need formedical They the interventions. need verbal indications of discomfortand, a thus,of able give forthemselvestoare notalways speak to theiris that are approaching patients who death much needed those whoaredying. to comfort used appropriately, bring do not hastendeath,but as medications, possible. These comfortable when help peopleand interventionsthat can keep as to varietymedicationsofprofessionals haveawide pain anddiscomfort. Hospiceandpalliativecare proaching isdeath accompaniedby agreat of deal discomfort.way withverylittle For others,ap- and not up. Some wake people actually die this sleep to go justthey to death is approachpeopleas desire The many pain. of death is ing approaching The AssessmentofPain the presentbeyou to with family. for when mayimportant be times it notify youof her familyare experiencing.can also Theteam yourchurchmember what and his or understand youbettercareteam. canhelp liative This team membershospicepal-orother orchaplainthe of pastors make knownto themselves to the hospice encourage spiritualneeds. would perceptions of I responsiveinterestedto—your in—and be both andofof thepatient family, theneeds andwill dentiality, canyouinformed help to the team keep family.the tient and bounds of Withinthe confi- pa-visits withthe encourageyour pastor andwill The challenge for the healthcare the healthcare professional The challengefor One concern that manypeoplehave regard- al, eitheral, directlyindirectlyor the family. through thisa toprofession-pass information on healthcare seen thisperson likethis behaving before, please never youhave If particular importance. of iors are Yourbehav- these observations of of any changein no longer read the pages before you, and it is asand pageslonger is before you, it no readthe Psalm(Twenty-third). youwhen can helpful Itis pastormemorizethoroughlytothe Shepherd older mine).on am foranI ofthe wise grateful counsel andScripture, offering her behalf(and onprayer reading had nowwhat familiarbecome passages of and dying.I withher,actively again Oncesat final day.unresponsiveshe was Whenwearrived, Vermonteled over to beto her her with during and familythe was gathering. trav-and I My wife from God. Savior. a true gift us, but ofhard for both was It gospeltogetheron thePsalms our ofthe and on writing Lord, other almostdaily,each to reflecting a and enjoyed most preciousI fellowship in the continued almost year.for a Duringthat she time, She awoke alive. She coma, weak but from her might die.But purposes had other God for Joyce. she was that machine down,the theexpectation a machine.Whendoctors finallyhadturned such days. onnever had be placed to asked She Behavioral indicatorsinclude: pain of showbut pain that of signs you may recognize. end his the earthly of life. hercomfortator person’sthe maymake differencehuge home a in Then came the call. Joyce actively dying Then call. was came the Mysister was the on respirator for three confu-changes—increased status mental • changes interpersonalinteractions—with-in • bodilymovements—continual restlessness, • as outcries,groans,orvocalizations such • facialexpressions as such grimacing,winc- • theirOthers areunableabout to speak pain, sion, inability to concentrate sion, inabilityto when common beenthese visits have combativeness,declining visit pastoral a drawal socialfrom situations, irritability, body, the area of rubbing an andlike the moaning ing, like and the comforting to my soul as it is to the others present blanket between the world and me. I find it in that moment. hard to take in what anyone says. Or perhaps, Joyce’s passing into the arms of a loving Savior hard to want to take it in. It is so uninteresting. was quite peaceful. However, I was surprised how Yet I want the others to be about me. I dread very difficult it was to watch the funeral director the moments when the house is empty. If only remove her body from her home. The pastor’s task they would talk to one another and not to me. 2 does not end when the person dies. Now there Difficulty concentrating—mental fatigue—over- is a family to comfort. But I will reserve this for whelming feelings of helplessness—confusion and another article. disorientation—numbness … As for my sister, her soul rests securely in the Lord, awaiting that day which we all await. It is almost impossible to set down in writing how we felt. Even as we try to do so now, there Gordon H. Cook, Jr., is the pastor of Merrymeet- is a recurrence of that first awful numbness, ing Bay Orthodox Presbyterian Church in Bruns- as well as the actual physical pain our bodies wick, Maine. He also serves as the Pastoral Care endured as we let the words of the dean race Coordinator for Mid Coast Hospital in that com- through our minds over and over again. It was munity, and as a hospice chaplain. absolutely impossible that David was dead; yet we were assuring one another that this was indeed the case.3 Dizziness—nausea—sleep and appetite distur- bance—dryness or a lump in the throat—isola- tion—lack of care for one’s own personal needs— A Pastoral Response difficulty with prayer or Bible reading—difficulty returning to a church gathering … to Grief You cannot fix grief. It has a timetable of its own. It comes with surges that are unpredictable, 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ 6USPUL1\UL1\S` punctuated by periods of deep emptiness. It often involves spiritual distress that can shake faith to its very foundations. Significant loss changes every- by Gordon H. Cook, Jr. thing for us and grief is our natural response. We usually think of grief as occurring after the Our Common Experience of Grief death of someone we love. But grief may also oc- Grief is wave upon wave of strong emotions, cur in anticipation of such a loss. When my sister interrupted by moments of total emptiness: tears— lay hovering between life and death, I experienced anger—guilt—fear … more intense grief than after her death a year later. Many kinds of loss produce grief. My son No one ever told me that grief felt so like fear. I am not afraid, but the sensation is like being afraid. The same fluttering in the stomach, 2 These are the opening words of A Grief Observed (London: the same restlessness, the yawning. I keep on Faber, 1961), by C. S. Lewis, a journal of his experiences in the swallowing. loss of his beloved wife, Joy Davidman. If you have never read this short work, it is well worth your time. But make no mistake, At other times it feels like being mildly this is not Narnia! It was so controversial that it was originally Work Servant drunk, or concussed. There is a sort of invisible published under a pseudonym, N. W. Clerk. 3 C. Everett and Elizabeth Koop, Sometimes Mountains Move (Wheaton: Tyndale, 1979), 11. This book was written in response to being notified of the death of their son, a college student, in a 1 http://www.opc.org/os.html?article_id=207&issue_id=56. hiking accident on Mount Washington.   6YKHPULK:LY]HU[ =VS\TL  illness Epaphroditus.of this byGod in of themercywas spared the only anticipated “sorrow upon sorrow” (Phil.2:27) and the loss Tabithaof Paul Joppa 9:39). in (Acts had Stephen (Acts8:2).Godly womenwept openly for Devout deacon believers mournedthe the of death theirof the tomb brother, (John Lazarus 11:35). friends empathy in with his MaryandMarthaat griefand Baptist 14:13). openlywept in (Matt. He the John privately death of withdrew grieve to the New Testament,the 35, 38,42,43,88).In Jesus of thepsalms expressintensegrief (e.g.Pss.6, along 35:25),Chron. manyothers.Many with Sam. Saul andJonathan(2 1:12, 17),Josiah(2 20:29), Moses (Deut. 34:8), Samuel28:3), Sam. (1 the death Aaron Jacob of 50:10), (Gen. (Num. Israelites 23:2; 24:67).TheSarah (Gen. grieved and grief. Abrahamloss of Isaac mourned the Christians andGrief weep” 12:15). (Rom. “weepwith thosewho may produced that we it, so has loss which oftyperegardless the of grief, of that apastorrecognize signs important It is vitally orexperiencepersonala of the activity; disaster. drivetoimportant engage ability acar,or an in loss personalemployment the of resources;the or separation divorce or from one’sofspouse; loss onea hasanotherwith whom special relationship; associate,roommate,teacher, pastor, or student, one’sthe deathof apet,friend,coworker, body; someof loss partof function of the or amputation a terminal of or disease especiallya in loved one; intensities: miscarriage;a diagnosis the infertility of sister. my lossof enced in the the samesymptoms hadgrief of I experi-which followingweeks experiencedmanyofthe fire,he Duringthe value. great personalof many things an artistandcollector he afire.As in lost books, of his mostrecently lost its contents apartment and of Walters, For on theseandrelated matters,considerGeoff moredetail 4 Paternoster, 1997). Scripture numeroushas intense examplesof varyingOtherlosses often grief of produce Why DoChristiansFind ItHardtoGrieve? 4 Yet oftenthe church too (Bucks,UK: grief in the loss of some of theirof some loss of grief in the members. ment specificallythey areexperiencing because resurrection.Paul these offers believers encourage- Christ’sbenefits of weshare the that in and death hope grieftemperedshouldbecertain our the by lovedofones, but grieve shouldnotthe loss rather Savior.our of Paul mean does notChristians that unshakablegrounded hopeanresurrection the in aproperhas Christianrather thanto grief,which from the Alittle countrychurch. son stoodsilently from the was wailing heard formiles upand down the valley funeral of theirmother, and thesound theirof and maturity.at the daughters wailed of A group personalities,culture, gender, familytraditions, midstthe weakness. our of know is rest in to whatit the strength in Christ of Cor.upon me”(2 deeply who grieve 12:9). Those that thepowerweaknesses, so Christ mayrest of gladlymoreTherefore my of will boastall the I you, power my for weakness.’ in is made perfect God’sto look we is “‘My gracesufficient grace. for weak,griefemptiness. then makes us appear the If feelings.God’s midstus word the comforts in of troubling weexperiencegrief’s usas sustains Our Christ grief. faith ofports in in our times us 252–70. of Western Philosophy threaten theStoic’s “holycalm.” Cf.BertrandRussell, doesnotsufferdeeply.”therefore he allowed is to Noattachment tohisown virtue,and noobstacle reflectsthatthiseventis he mage doesnotfeelsympathy:whenhiswifeor hischildrendie, Stoicism condemnedallpassionsin virtue.“The favorof 5 ing of Paul’sof ing Stoicism,summons to into a words does notshow griefopenly.turn They the mean- a assume that tosometruly spiritualChristian hope” Thess.no 4:13). led who have (1 This has grieveyou maynotas others are asleep,that do youbeto uninformed, thoseabout who brothers, Cor.1:4). than goodshepherdswho the sheep (2 comfort pastors endup sounding morelikeJob’s friends is inappropriate grieve to openly. Well-meaning discourages grieving.We are feelthatit made to Ourown expressions griefof are by our shaped Ourfirmbeliefa in bodily sup- resurrection Some citeApostle, notwant the do “But we (NewYork: SimonandSchuster,1945), A History 5 before the coffin of his father, to all outward measures these periods in terms of days or weeks, appearances unmoved, only sharing his feelings when the research suggests months and years. privately with his pastor. One family holds a private William Worden has set the standard for grief service at the graveside. Another asks for calling counseling with his careful distinction between hours, an elaborate funeral, and formal military normal grieving and complicated grief. He postu- honors. Siblings create a memorial along the road, lates four tasks of grieving: 1) accepting the reality marking the spot where their brother died. De- of the loss; 2) working through the pain of grief; voted fans put flowers at the doorstep of a beloved 3) adjusting to a new environment after the loss; celebrity. Parents create a park in memory of their 4) emotionally relocating the deceased or other daughter who died too young. On Thanksgiving changed condition and moving on with life.9 Day, I stop by the grave of my sister to remember Beverly set her table for two every afternoon, and to spend some quiet time with God. and every evening she was furious with her hus- band for not being home on time for dinner. She The Work of Grief was angry that he cared more about his work than Providing pastoral care for a grieving person about her. Sometimes she wondered if he was with begins with an understanding of how people work someone else for dinner. Jim never came home through grief. Elizabeth Kübler-Ross studied this because he had died tragically in an auto accident matter extensively and popularized her results in on a snowy day in January five years earlier. On the book On Death and Dying.6 Her focus was on one level, Bev knew that Jim had died in that ac- the anticipatory grief experienced by dying per- cident. But on another level she had not accepted sons. She identified five stages of grief (shock and the reality of her loss. denial, anger, bargaining, depression, acceptance) We all think we know a pastor’s worst night- which continue to be cited in books about grief. mares, but few do. For an evangelical pastor it However, people do not always move smoothly was a mysterious disease which took the life of his through stages of grief, often repeating these three-and-a-half-year-old son. In his book Jonathan, 10 “stages” many times over. Her greatest contribu- You Left Too Soon , Pastor David Biebel coura- tion was in offering a research-based approach to geously chronicles not only the decline of his son, the subject. but of his own plunge into grief and depression. It was Kübler-Ross’s students, Therese Rando He candidly chronicles his struggles with God. and William Worden, who have offered clinically This is not easy reading, the hurt is raw and unpro- accepted definitions which are widely used by cessed. Eight years later, the same illness struck a professionals today. Therese Rando focuses upon a second son, born just a year after the death of his process which includes a time of denial and confu- brother. This second event opened old wounds still sion, followed by a time of intense grief, and then unhealed. Pastor Biebel writes, “After Jonathan’s a time of diminished grief and reengagement in death, I fought the pain. I never let it overwhelm the world as a changed person.7 Our society, which me. What held me back was the fear that if I truly tends to deny death and true grieving,8 usually

any bereavement leave. Many companies provide three bereave- 6 New York: Macmillan, 1969. Her work, as well as that of her ment days. The question has been raised as to whether the students, builds upon the systematic approach to the study of Family and Medical Leave Act can be used to provide additional grief begun by Erich Lindermann in 1944. unpaid bereavement leave. But in its present form it can only

7 Therese Rando, Grief, Dying, and Death: Clinical Interven- do so if a family member has suffered a medical emergency as a Work Servant tions for Caregivers (Champaign, IL: Research, 1984); and Treat- result of the stress of grief. ment of Complicated Mourning (Champaign, IL: Research, 1993. 9 J. William Worden, Grief Counseling and Grief Therapy: In her later work, Rando defines her three phases as “avoidance,” A Handbook for the Mental Health Practitioner (New York: “confrontation,” and “accommodation.” Springer, 1991). 8 Companies in the United States are not required to provide 10 Nashville: Thomas Nelson, 1981.   6YKHPULK:LY]HU[ =VS\TL  into the process of grief in individual. an grief into theprocessof culture, alsofactor experiences, al and personality misunderstandingperson- church. Age, the within into the intimate core of the familiescoreof into theintimate youserve. have the position of beingprivileged welcomed every will reflecton aspectof your ministry. You Helping PeopleGrieve considereduntimely? miscarriage,child, a a death of or adeathwhichis Was or unexpected,sudden, it violent? Was the it suicideof result death the criminal or foul play? influence Was ourexperiencefoundly grief. of the surroundingthe circumstances canpro- theloss phia: Westminster/John KnoxPress, 1981). Wayne Helpful hereis Oates, 13 Harbinger, 1991). grievedifferently thanwomen, studiesare several men that demonstrate isnew environments ongoingafter loss an process. support Adjustment to a referralto agrief group. p.m., andmade at about4 man to praywith the wife. visiteddaily his beloved The chaplainthen distressed.self feeling sharedHe vivid memories of found the grave,he unable him- visit to hospital, often they hadso before herdone the death.In the issues prayher,inashis life. would with He with herabout would habit.He talk established continuedBut afterhis retirementhe well- this wasconvenientit hedrove as home fromwork. first foryears.moreabout 4p.m. At thantwenty belovedgrave everywife his visited the of dayat became depressed. shared me how He with he had recoveringfrom hipsurgery. Every afternoon he of hisgrief. that Pastorpain Biebel through the finally worked I never really it.”I neverreally felt ity.however, Theproblemwas, it, infighting that let myself I mightgo, back neversan- to get again 1 DavidA.Biebel, 11 12 Carol Staudacher, CarolStaudacher, 12 (Colorado Springs:NavPress,1989). As a pastor, how a As yourespond grief to others in Not all inthe way.Not people grieve same There the nursesOne day aman asked me visit to If GodIsSoGood,Why DoIHurtSoBad? Men andGrief 11 It It this was in second book Your Particular Grief (Oakland,CA:New 12 often a source of a source often 13 Even (Philadel-

or even through artistic or craft expressions. or craft even throughartistic or canbelives. Stories toldverbally, our writing, inor loss affirm the serve toand how thisloss impacts tearsandaslaughter, they both bring are likely to pastoroverlybeshouldthe morose. time usually a for excessive humor, butneither feelings. leavefamilies burdened with unnecessarily guilt shouldhaves. These rarely and are oftenhelpful families into long discussions get or what ifs of “normal range.” the falls within that is hurtful othersnot anything or themselves to feelingsandresponses thatalmost wide rangeof and their grief. processtostorytheir helps thepersonbegin loss storyseveral over. times Repeatedly sharingthat heartothat try course first will the that of visit I how about death or they first heard In news. the person’shappenedthe what at her about him or path isthe wisdom. of tokeep it yourself,as this sure say say,to youare what anything. If probably whoandbers of are those your church not. not wanted. don’t yourway where a push into you’resituation as muchas helpful for them.But be support would go, oroffering them expressing yourcondolences, grief. how setting intense ais youreact in where there pact your administertoon ability God’sthangrace ministry.Few im- greater have things do will you your this Misusingcan endof mean privilege the (New York: Brunner-Routledge,2005). When Tears Are NotEnough:AHandbookforCareProviders in J.ShepJeffreys, described in detail Thepoints points thatfollow theimportant arejustafewof 14 • Encourage others to tell their tell Encourage othersto stories. They • Beyou. sensitiveto thosearound This is not • Avoid judgments. pastors and Sometimes • has sucha Reassure people.Grieving • withperson, thatfirstOn visit ask agrieving • Listen! Listen! (James 1:19). Listen! • say,If youarenot what to sure don’t then • ofBe mem- everyone,both respectful the • becomingBe presentwithout intrusive.Call • guidelines: important Here aresome 14 Helping GrievingPeople

• Later, after the first stage of grief has passed, Savior, but without the “deck the halls” stuff. It is encourage others to find positive ways of express- much quieter. And it is more meaningful even for ing their feelings: writing a letter to their loved some who are not in active grief. one, making a memorial quilt, putting together a In the northern reaches of our denomina- slideshow of pictures for the calling hours. A wom- tion, cemeteries are often closed from December an I was working with recently found great comfort through April. This means that if a loved one dies in planting a garden like the ones her mother used during these months, the body is kept in a vault to plant, and including a birdhouse because of her until the committal service in the spring. This is father’s love of ornithology. a very awkward time for those who are grieving. It Perhaps most important of all is to deal with feels like there is something unfinished. Caution your own personal grief. I don’t have to tell you families to expect these feelings. Then when you that pastors are people too. You have feelings. If do the committal in May, weeks or even months you knew the person and had any kind of relation- after the funeral, make the graveside service a little ship with him or her, then you will experience more like the regular funeral service. Usually, I grief yourself. Pastors often feel that they need to do not include a second homily, but I do remind be strong for others. That may be true as you work those gathered of what was said both about the de- your way through the initial process of supporting ceased and about the gospel. After the committal the family or church members and bringing them many of those awkward feelings will end. Usually through a funeral and the like. But you also need mourner’s grief goes back to the normal process of to process your own grief. Give yourself time and grieving. permission to grieve. Find a good friend or even a Normally the work of grief will occur over the counselor to share your stories with. Write a piece course of a year or two. When it’s over, those who about the deceased, or create your own artistic have processed their grief will feel a sense of relief memorial in their honor. Pastors who neglect this and closure. may find themselves introducing grief into set- tings where it is inappropriate. They may also find Gordon H. Cook, Jr., is the pastor of Merry- themselves on the fast track to stress and burnout. meeting Bay Orthodox Presbyterian Church in If the deceased is a member of the church, Brunswick, Maine. He coordinates a Pastoral Care and especially if he or she was prominent in the (Chaplain) program for Mid Coast Hospital and its life of the church, the church as a whole will also affiliated extended care facility and has an extensive grieve. It is important to provide the congregation ministry as a hospice chaplain with CHANS Home with opportunities to talk about their loss and their Health in Brunswick. feelings of loss. Sometimes something as simple as planting a tree or flower garden in honor of a deceased elder or deacon can afford the congrega- tion a focus and positive outlet for their grief. Like individuals, the congregation’s grief will continue over a period of months (rather than days). Two final points. Grief and the holidays do not mix well. Particularly the December holidays with their glitz and glitter are very difficult for people

who are grieving. You should be aware of this Work Servant and seek to provide a quieter comfort for grieving church members at this time. As a chaplain, I do several “Blue Christmas” gatherings. They include the biblical material regarding the birth of the   6YKHPULK:LY]HU[ =VS\TL  6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Community Medical the and Crossroads: Your Life http://www.opc.org/os.html?article_id=208&issue_id=56. 1 Whether or not the experience you face is experienceyouface is notthe as Whether or guidance others. provide comfortand you toto medicalcommunity. insightmayprepare Some experiencesthe personalmy family had the with face thesuffocatingpanic all. it of was coming,no ideatragedy were yetwe forced to Two weeks three and he days later,died. We had andswiftofturnthe violent cancer. changed with our lives when suddenlyhislife and certainties, facingotherwise good health, health few un- a my father I learnedthat had cancer.in was He of yourlife. is finished,landscape you mustthe devastated face Then, nooverwhen thathappens. control when it isfinished,live thesuffering it until and youhave consider, before next breakerhits. Youthe must educate, regroup, recuperate,not evenasecond,to life upuntilthat moment. novery time, There is in skills, tools,andresources youhaveobtained mustthis livewith momentwhatever coping tragic againandagain. You stand, you keep to trying relentless, crushing waveskeephitting andyou, youmust,face what to the stand to youtry And, as yourbreath away. It orwill take tornado. hurricane speed,It atlikea suddenfull least expectit. can hit comeyouare, thatmoment a when atmay time the or someoneofyouhold dear. health Chances regardyourto with own is roads, whetherit health community.cross- hit that later,Sooner or you At somepoint,intersects yourlife themedicalwith Foley Jennifer by The purpose of this article is to share toarticle ofThe purpose this some is of happenedisleast thiswhat me when toAt 1\UL1\S`  6YKHPULK:LY]HU[ sions as sions as his personal voice. hissheaspositionwifesupport tomade thosedeci- a heartbreaking was in him on those issues once I did not make I certainly to“best want guess” a for unreachable. mentally hydrationoncehe became decisions on suchissuesas artificial nutrition and muchmeitknowto gave assurance specifichis cancer.news of underscore cannot enoughhow I garding issuescritical ethical before facingwell the anddecidedabout uponhis personal viewpoint re- The Weight ofAnother’s Life healthcare providers. the communicate to freely the ability armed with with and lines as be youradvocate, they needto front denly arise. Your familyon be members will the doctorsand nurses need shouldurgent sud- an openlyyour with records and allowto themto talk to any crisis, yourlovedonesaccess give to your waivers in your medical now,files advance in of abide it.However, by consider signing privacy is nowthe law andallhealthcareproviders must Act [HIPAA]and Accountability 1996). HIPAAof Health Portabilitythe Insurance (for instance, way lawsburdensome privacy walls of gettingin the records and medicalthe and without futile team cialaccessto havecomplete for me to hismedical in the midst medical of the Itwas cru- crossroads. primary familyfor a personand advocate support andconfused mindstions needan birthed urgent dad’sremained fixedon my needs. Theirraw emo- storm, and wife’shis sweet unwaveringattention atthe epicenter Mydad, was the of very course, of were entirely consumed with tremendous emotion. and then suddenly,his cancer,bothhe and wife Strong asanAdvocate Tearing DownFutileWalls andStanding article. result way as a this of and blessings in some share dad, praythat receive I both you will blessings asorsudden my fast-pacedas my experience with Be sure to complete a detailed durable power Besure to complete adetailed Thankfully, my father hadthought soberly Whenmy father faced difficult medicalissues, of health care well before you ever face a medical the truth and their instinct may be to “sugar coat” crossroads. Have a specific out loud conversation it. Your family members who are supporting you about these sobering issues with trusted members should be assertive about having private conver- of your family who will be a direct part of navi- sations with medical personnel outside of your gating through the medical community. Repeat presence, given your emotional distress, so that this conversation from time to time so that your they can be sure you are receiving the “straight up” loved ones know with certainty that your decision facts regarding your medical status. Your family remains the same. Give copies of the paperwork to advocate should be prepared to ask the tough ques- several trusted family members. This type of clear tions and to receive tough information in order to communication may help diminish the family enable you to make the tough decisions by God’s feuding that often arises among family members grace and through family guidance. who disagree with these precarious end-of-life choices. The Labyrinth of Institutional Red Tape Note also that you should tell your family Hospitalists, primary care physicians, emer- members where your original will is located. Also, gency department (ED) doctors, medical special- consider drawing up a power of attorney to leave ists—who has the authority; who is in charge of with your lawyer to put into effect for temporary your care? Perhaps this legal construct does not illnesses. Tell your family members the name of exist everywhere, but this is what I have learned: 1) your lawyer. your primary care physician is in direct control of One last point, if you have legal questions your care when you are outside of the hospital; 2) about wills/estates/guardianships, check to see the “hospitalist” doctor (or licensed nurse practitio- if your state has a website for the state judicial ner) is in direct control of your care when you are branch—typically, many questions can be an- admitted into the hospital (leaving your primary swered there. care physician out of the loop, but perhaps receiv- ing information about you); 3) the ED doctor is in Knowledge as a Double-edged Sword direct control while you are in the ED, but before It is impossible to predict whether your medi- you are admitted into the hospital (then, the “hos- cal crossroads will be filled with physicians and pitalist” would have the control); 4) specialists are nurses who are candid, forthright, and timely about consulted for opinions, but do not normally have giving you critical information regarding your the ultimate control over your care (see 1, 2, or 3). medical diagnosis and prognosis. Unfortunately, As one doctor recently admitted to me, the medi- my dad’s experience was filled with inconsistent cal field now consists of an array of independent messages, unintended false hope, and foggy partial towers and stand-alone silos, and does not operate disclosure. Without the most complete informa- as an integrated and interdependent community. tion, my dad was left severely hindered in his abil- Why does this matter? ity to intelligently, calmly, and prayerfully consider Only the doctor in control of your care has his medical options in light of God’s will. Remem- the authority to issue “standing orders” regarding ber, you have no control over when your last day medicine, tests, and other decisions about the care of life will be, but timely and accurate information provided to you. On occasion, specialists at the can help you best steward the quality of each day hospital will assume responsibility for the portion within the medical limits that you might face. Face of care which focuses upon their specialty; for the facts without fear and cast all your burdens on instance, the oncologist may take responsibility for Work Servant the Lord. Take courage. Insist that your medical the person’s cancer treatment while the hospital- providers give you full information with candor, ist continues to monitor any other issues for the even though your instinct may be to hide from patient. The oncologist would write the orders for

  6YKHPULK:LY]HU[ =VS\TL  was made in God’swas made and image whatever measure all,DadAfteron display hospital. throughout the bed hospital flatin awheelchairand a in lying not shouldhave accompaniedcould not he been walk, fortheirwheelchair convenience. When my father he neededto walk andnot be whisked awayina medicalconvenience. Whenmy father could walk, strong remindersdignity thathuman over prevails Compassion, Comfort,andHumanDignity home environment. the real comfortin questions. programscanprovide These “bridge” hotlinesforany-time-of-day-or-nighthour phone case in change rapidly)andtwenty-four symptoms medicationsof collection kept on hand whichare you withpainmedication“comfort (a or packs” changes, “bridge” programs sometimes can provide caringforthem.Toin account for unexpected andteach care foryourloved one you howhelp to programs areavailableprovide regularat-home to doseregularisn’t working, what next? experience; if based onpain yourpresentbut your conditions.doctor mayprescribeThe an amount medicineuse of pain under potentially changed picturefrom the doctorGet aclear about the unexpectedlychanges. eventthat yourpain the in medicine youcanhave additionalandwhat pain contact whoto tions on for necessaryhelp the and what is to knowcareadvance control of your inwho in is the middleindenly change night?the of You need yourphysical youdo if what do symptoms sud- sufferingreal the tion involves potential for pain, primary carephysician. andis no longerin charge, youmustrely your on the hospitalist at home, andare from thehospital released make rounds.Whenyouare to hospitalist mustyou often the hospital, the waitand wait for cracks. infor fallingbetween the When you are and management.ders fornausea pain Watch out chemotherapy.mightEither doctor write the or- I found that the medicalthe found that I industryoften needed hospice“bridge”home healthor Note that This matters because,This matters yourmedical if condi- direct andimmediateaccesspoint .Ask instruc- for“justin case” on handathome to take take to your life? sound decisions the qualityabout anddignity of giveyouthe information need make to that you tests may whether the yourtime,or of be awaste How youdecide do medicalwhether the testsmay decisionswhat of are and kinds want to make. you two onprobably these depends positions who you rance is bliss. Howthe isstruckbetween balance youmaybelievedeepbecause down igno- that simply truth painfulyour status about physical the youmayinmorebe ignoring hand, interested On theother as possible. yourphysical about status as muchare in collecting information as possible Worldviews Medical Tests andtheClashofDiffering receiving. care about the youmay have your isloved one concernsthat you privately any assist youwith to also “patient whohave willmeetwith advocates” yourlovedone’s center of the care. Many hospitals best front line forensuring dignitythat human is at time.Family serveas the and friendsstill members the doctors; they youall of not presentwith are make members team the rounds justlikeother of the hospital, inlife. of yourlovedoneis When whoare particularlythose considered nearthe end issues for persons beingintheir treated facility, and team whichlooksat comfort quality life of limitedofin those need resources. real liabilityforother and come a patients families loveoffor yourfamily your act member can be- those testsandprocedures—delayoftoolong and associatedwith many the of ful tight timetables withbewho work yourlovedbutalso one; respect- cificallyphysicians, forthe nurses, andother staff loved one spe-next test the procedure. Pray to or nursesyour beforehustling to momentarily wait pray, it causing physicians evenwhen means or one’sadvocate foryourloved dignity. dignityof bold be preserved,shouldbe. a can Be Remember that interested lot more a than you Doctors maybe nowa include palliative care Many hospitals Also, seizemomentsread to Scripture and diagnosis is necessary for is prog- nosis. Diagnosis requires testing, and, prognosis List the different physicians/nurses and contact leads to possible treatments. So, both diagnosis and numbers, along with pivotal family/friend/church prognosis involve much, much time at the doctor’s contacts. Keep a list of questions to ask for up- office, at the hospital, at the pharmacy, and so on. coming appointments or new information to tell The tests themselves can be lengthy, invasive, un- the doctor. This organization provides comfort comfortable, painful, and even frightening. If you to the one who is sick and to his/her emotionally are not interested in the treatment that ultimately drained spouse. This organization also helps family could be offered, then why go through the tests to members and friends who are taking shifts with begin with? Or, at what point have the tests gener- caretaking to stay in the loop on necessary appoint- ated enough information that is sufficient for you ments and other information. Take the calendar to make a relatively informed decision without ex- and charts with you to every doctor’s appointment ploring all tests recommended? Be bold in asking so that you can effectively and consistently com- the purpose of the tests offered: what information municate with doctors. will be gathered; how will the information prepare you for making decisions; when will you be told Steadfast Support the results and by whom? Each test is a choice that Health struggles and the end-of-life journey you make about properly stewarding your time and are times filled with emotional, mental, and physi- the quality of your life. If you are not intentionally cal suffering, solitude, and loneliness. The cross- getting involved in the decision making, then you roads at which my dad and family encountered the are leaving that decision for someone else to make. medical community was sudden and intense, like being hit by a freight train. Your experience may Tracking Changes and Managing Information be slower and steadier. Nevertheless, your cross- Your normal life may already be full enough roads will be filled with difficult decisions. The with appointments and routine commitments. experience can swell with suffocating intensity, Once your life becomes entangled with the medi- given the core differences each person brings to it: cal field, keeping track of the onslaught of new the loved one who is facing end-of-life decisions, information and managing new medications can your own reaction to that reality, the various family become overwhelming very quickly. From one members who may want to be helpful, or those appointment to the next, you can soon lose track who constantly show a critical and contentious of changing physical symptoms or the important spirit. questions that have been floating around in your In the midst of the tangle, the need for God’s mind. As new medications are prescribed or strong, tender arms can be beyond the person’s continually changed, the fear of missteps increases. ability to recognize and articulate intellectually. The constant changes and new information creates To serve and support someone who is traversing intense stress as you try to sort it out and manage this road is a heavy load. It takes pure, unwavering, your care or the care of your loved one. steadfast commitment. God provides his comfort, Use a blank calendar to document appoint- his strength, his light, and his prayers in a signifi- ments, tests, and any change in physical symptoms. cant way, through his people here on earth—pas- For example, has the pain moved from the upper tors, elders, deacons, church family members. back to the lower back? Has the pain gone from While I journeyed along the path of suffering, a three to a six on the proverbial pain scale? Also, it was pivotal to have people come alongside me keep a chart with a daily time schedule to docu- and be present: people who were outside of the Work Servant ment regular medications and new medications. circle of chaos and had clearer minds and stronger For example, some pills may be given twice a day, hearts, people with the courage to face the intense while others may be required every four hours. emotions of grief, emptiness, solitude, and anger.

  6YKHPULK:LY]HU[ =VS\TL  94:17–19). are many,(Ps.my yourconsolationscheer soul” O foot thought, ‘My slips,’WhenI your love,steadfast silence. soonlandoflived in have would the God’sglory. for and good his be—for to him wants God where to day each and hour, minute, each each through him carry and protection provide will Abba, God, Father, Living merciful the most our that him Remind heart. mindand person’s the comfort to verses Scripture well-worn the Share Scripture. an prayer offering always and situation, particular a navigating for wisdom practical suggesting sometimes silently, times often present, be to There is no need to find the perfect words perfect the find to need no is There Originally namedthePresbyterianChurch America,the of 2 http://www.opc.org/os.html?article_id=213&issue_id=57. 1 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Presbyterian Church Orthodox in the EducationChristian Futureand Work of The Past, Present, rian Church inManchester, New Hampshire. Jennifer Foley rian Church(OPC), Orthodox Presbyte-formationPrior tothe of the Olinger E. Danny by L ORD “If the “If (\N\Z[:LW[LTILY , held me up. When the cares of my my held up. heart thecaresof , me When L ORD isamemberofAmoskeagPresbyte- hadhelp,soulbeen not my my 2 Christian was education  6YKHPULK:LY]HU[ — only only d 4 and publications.” expressed theabovementionedBoardas of actions,attitudes, in the samegeneraltitle.Theywillendeavortoappraise theattitude series articlestobe of publishedunder important an the firstof the articlereads,“The Presbyterian Guardian theU.S.A.: thePresbyterianChurchin Education of Part I,” NedB.Stonehouse,“Modernism Christian andtheBoardof 3 dox PresbyterianChurch. February theFifthGeneralAssembly 9,1939,at wastheOrtho- theU.S.A. thePresbyterianChurchin by Thenewnamechosen asuitbroughtCommon Pleasin favorof Philadelphiaruledin young churchwasforcedtochangeitsnamewhentheCourt of support. sound andworthyof were PresbyterianU.S.A.Church the the in (PCUSA) the programs of in Board Christian Education of educationalpoliciesasked the was whether and Presbyterian Guardian inthe Machen-editedarticlesthat appeared of Presbyterianinconflict. InMachen aseries the the mindson manysupporters of J. of Gresham Education: Part VIII,” RobertL. Atwell,“Modernism andthe Christian Boardof 7 Presbyterian Guardian theU.S.A.: thePresbyterianChurchin Education of Part V,” JohnP. Clelland,“Modernism Christian andtheBoardof 6 (May 18,1936):72. Will the148thGeneralAssemblyDo?” ChristianEducation:What NedB.Stonehouse,“TheCrisisin 5 Presbyterian Guardian theU.S.A.: thePresbyterianChurchin Education of Part VI,” than savingmen’sforthe next. souls said to was remaking of thisworld, the be rather Themissionwas beingsee what Jesus of taught. question,that examined Board publications to “It Is“It Well discardedwith MySoul”)shouldbe theology Fountain,”a (“There Is Me,”“He Lifted equal theirto power. God forpowerto equal fortasks but their to tasks, him to hishim to live best. he and man complimenting is what telling on on the preaching salvation,but on sin and of Christianity’stold that were focusshouldnotbe marks ofmarks being a Christian. earththe great wereGod onkingdom of buildthe God, thebrotherhoodofof man,and desiring to infinite humanof personality,value the fatherhood the doctrines tion the modernchurch—the of

R. LairdHarris,“Modernism Christian andtheBoardof The Guardian 1(Jan.6,1936):108.Theeditor’s notefor 1(Mar. 16,1936):198–99. 2(April6,1936):7. Presbyterian Guardian Presbyterian writers, seeking in answer to 5 Accepting without reserva- Accepting 7 Old hymns with worn-out Old hymns in early 1936, the questionin early1936, the 6

Guardian Youth not pray should Presbyterian Guardian 3 (May4,1936):51.

presents herewith 4 Students 2 for newer hymns (“There Is a Quest That Calls Developing a Doctrinally Sound Program Me,” “Follow the Gleam”) that reflect the modern It was understood, then, that developing a 8 faith. A Young People’s Quarterly Teacher’s Edition doctrinally sound program on Christian Education advised leaders against teaching the doctrine of the would be a high priority if the new church desired total depravity of man. The lesson stated, “Many of its life and witness to be faithful to God’s Word. the older creeds of the church contained the doc- But, it was more than battling liberalism that trine of the total depravity of man. This has been drove the OPC to emphasize Christian education. interpreted as meaning that man is wholly defiled, There was also the understanding that the Great incapable of any good, inclined wholly to evil, and Commission could not be fulfilled apart from unable in his own accord to better himself in any the obligation to teach. Going to make disciples way. The Christian church has moved away from of all nations and baptizing them in the name of the belief, realizing that it is not in harmony with the Father, and of the Son, and of the Holy Spirit 9 Jesus’ teaching about the worth of man.” cannot be separated from teaching them to observe The authors concluded that the Board was all that Jesus had commanded. R. B. Kuiper compromised by modernism, characteristically articulated this belief: “A noteworthy feature of the indifferent to the gospel, and unworthy of confi- Great Commission is that it bids the apostles and dence. What was needed was not the correction of the church of all ages to teach. In fact, teaching is this or that error, but the creation of a new organ- spoken of as their chief missionary task. They are 10 ism. The action of the 1934 General Assembly, to go in order to teach. Going is but a means to the however, demanded unconditional support of end of teaching. And they are to baptize those who all Boards of the PCUSA. This left Presbyterians accept their teaching. But they must teach whether who believed that modernism stood against the or not men give heed. And, significantly, they are Christian faith without a biblical option. As Ned told not once, but twice, to teach.” 13 Stonehouse argued, members of the church were Consequently, one of the first actions of the left with the necessity of deciding whether (1) to First General Assembly of the OPC was to request accept the mandates of fallible men on a level the moderator, Machen, to bring back nominees with the authority of Christ in his Word, and (2) for the creation of a Committee on Christian to contribute to the proclamation of modernism, Education (CCE).14 He knew exactly which men a perversion of the gospel of Christ. Stonehouse to nominate, men who had written openly in the concluded, “An affirmative decision on either of Guardian about the liberal theological stance of 11 these issues is equivalent to a denial of Christ.” the old Board—Ned Stonehouse, Calvin Cum- Machen and seven other ministers were suspended mings, John Clelland, Robert Atwell, R. Laird from the gospel ministry in May 1936 for question- Harris—and ruling elder Gordon Clark. The ing the scriptural authority of demanding complete Assembly without dissent approved the modera- 12 support of the boards of the PCUSA. tor’s nominees the next day and appointed them as the committee to bring back a report to the next Assembly.15 8 Atwell, “Part VIII,” 50. Six months later, the committee’s report to 9 Ned B. Stonehouse and John J. DeWaard, “Modernism and the Board of Christian Education of the Presbyterian Church in the U.S.A.: Part IV,” Presbyterian Guardian 1 (Mar. 2, 1936): 179. 10 Calvin K. Cummings, “Modernism and the Board of Chris- 13 R.B. Kuiper, The Glorious Body of Christ (Philadelphia:

tian Education of the Presbyterian Church in the U.S.A.: Part Presbyterian and Reformed, 1966), 245. Work Servant III,” Presbyterian Guardian 1 (Feb. 17, 1936): 162. 14 The Orthodox Presbyterian Church established “commit- 11 Stonehouse, “Modernism,” 108. tees” answerable to the General Assembly and not “boards” given 12 For a full account, see Edwin H. Rian, The Presbyterian power beyond the judicatories of the church. Conflict (Willow Grove, PA: Committee for the Historian of the 15 Minutes of the First General Assembly of the Presbyterian OPC, 1992), 143–48. Church of America (1936), 14, 16.   6YKHPULK:LY]HU[ =VS\TL  catechetical instruction, Bible vacation school, schooland on promotingSunday focused tion. It a comprehensive Christianofeduca- program seekingdevelop toOPC from not preventthe tian Educationdid not have funds. yet operating The Committeeson Foreign Missions andChris- rian Guardian training, and producing scripturaltracts. and Christianschools, Extension of the OPC had a balance of balance $221.54. of hada the of Extension OPC the Committee HomeMissionsandChurchon Christian itsexistence, education. One yearinto andonspend home foreign missions, much less followed, noto moneyto had little fortheOPC humble activities And, indeed, the that were words: with these the SecondGeneral Assembly started Presbyterian Guardian See, J.GreshamMachen,“ShallWe HaveChristian Schools?” thoseassociatedample of withtheChristianReformed Church. of Christianschools lookingtotheex- urged theestablishment day schools.In thelastarticlewrittenbefore hisdeath,Machen Christian of theiries, whichhaveas purposetheestablishment theChurchformationmembers of Christianschoolsociet- of Assemblies in thelate1930swastorecommend topastorsand theCCE totheGeneral recommendationof Astanding 19 Guardian See Lawrence B.Gilmore,“Vacation Evangelism,” outreach tounchurchedhomeswiththemessage of salvation. Vacation an Bibleschoolwasseenas essentialmeans of 18 Church ofAmerica 17 Church ofAmerica 16 Minutes oftheThird GeneralAssemblyofthePresbyterian Minutes oftheSecondGeneralAssemblyPresbyterian The lack of financialof The lack resources,however, did initiated toosoon. education,howeverof be humble, cannot truly reformedchurch, in thesphere activities Presbyterian Church isthe America of a to be education the tian on other.Consequently, if afull-orbedandconsistent system of Chris-of andlack onehand, the tothe with unbeliefon educational agenciesthrough compromise measure small prostitution the to existing of organization old unbelief in the no due in was triumph of es conviction thatthe its express to The CommitteeChristian on Education wish- 12(April10,1943): 104. buildtoalsoarticles were written (1937), 20. (1936), 23. 3(Jan.9,1937):133. 16 19 helping withteacher Presbyterian Presbyte- 18

17

port areformmovement.See NebB.Stonehouse, Guardian LeslieA. Dunn,“OurCovenantChildren,” 24 Guardian JohnP. Galbraith,“ChristianEducation,” 23 terian Church 22 1936): 24. Plea forChristianEducation,” CorneliusVan Til, “WhatShallWe Feed21 OurChildren:A OPC, 2004),407,443–44. Machen hand. unbeliefliberalother on the Godofcounselon theonehand,and expose to believersin up theirunderstanding whole the of apparent thatSamuel Craig’s themagazinein 1936whenitbecame Machen helpedestablish terian Guardian Althoughofficially independentmagazine,the an 20 trainingchildrento given of Christian parents.” the Christian speaking, Christianeducationis funds. at Christian Education–sponsoredralliesraiseto friend the committeeof word,Van in Til spoke education.” Christian fieldof tohave adoptedin the be will realizeintense new andfarmore policy will thata peoplefuture the[OPC]unlessits the of tic about beenthusias-honestly speaking, then,one cannot Christian Education,” Van Tilwrote, “Humanly “What Shall WeFeed OurChildren:APlea for a OPC as whole. In the future of to it tyingthe causeChristian ofadvance the to education by him are all him are things.’” are—that and that ‘ofhim, and through him, to teachesoriginthat the andpurpose the things of ‘why’;education the things but of only the‘that’ Christian education, “educationthatrevealsnot the time ing present education was notse, but per was needed Galbraitharguedwhat dur-John that variousdefinitions given overdecade. the next meant termeducation,”was the by “Christian with attention turned place, was inwhat to secretary Hamilton,awork. Oncegeneral to supervisethe CCE’sthe Floydgeneral secretary, a hiringof authorizeto 1942 OPC movedforwardin the Minutes of the Sixth General Assembly of the Orthodox Presby- Cornelius Van Tilhelped as much as anyone Slowly fromfiscal emerging its limitations, 22 (Willow Grove,PA: Committee the fortheHistorianof 12(Apr. 10,1943):101. 12(Apr. 10,1943):105(quoting Rom.11:36,KJV). (1939), 20. 21 wastheundisputed houseorganof theOPC. himself than a moreProving be to 23 LeslieDunn wrote,“Strictly Christianity Today Presbyterian Guardian 20 Presbyterian

Presbyterian would notsup- J. Gresham 2(Oct.24, Presby- 24

Edmund Clowney drew attention to the joint the work of Christian education to provide for the responsibility of the home and the church when growth of the church in unity of faith and knowl- he wrote that “most of the actual religious training edge of the Son of God.” 28 of the child must be done by the Christian parent, In seeking to achieve this goal, one means the but the church must prepare and direct the parent CCE repeatedly stressed was teaching covenant in this sacred task.” 25 Clowney further explained children the Catechism. Stonehouse acknowl- what Christian education is. He said, “We may edged the word “catechism” has a stuffy sound to limit the term to the Christian day school, or even some. But, as he also explained, if the church is to to the publishing activity of our Committee. But have a vibrant faith, then making clear the truth Christian education must mean nothing less than of Scripture to the youth of the church by use of Christian edification, the great saving process by the Catechism was a “rock-bottom essential.”29 which Christ builds up His people in faith and To those new to such an approach, Glenn Coie new obedience. We dare not lose sight of this God- explained, “A catechism is an orderly, systematic centered unity in Christian education.”26 statement in simple, question-and-answer form of Robley Johnston, who succeeded Hamilton the truths of God’s Word as to (1) what we are to as general secretary,27 summed up the commit- believe concerning God, and (2) what duties God tee’s position by the mid-1950s when he wrote, requires of man.”30 “Christian education, then, is the divinely or- The person, however, who did more to orga- dained means of achieving the goal at which the nize catechetical training for the OPC than any missionary program of the church is aimed, for it is other was Everett DeVelde. Designing a Covenant Children’s Catechumen Course that was published by the CCE, DeVelde put together a course of 25 Edmund P. Clowney, “Sunday Schools for Salvation,” study for Orthodox Presbyterians to use that cov- Presbyterian Guardian 15 (Feb. 10, 1946): 35. A subtle debate ered a youth’s catechetical training from infancy to took place in the pages of the Presbyterian Guardian in the 1940s about whether Sunday school was primarily for instructing cov- high school graduation. If taken from beginning to enant children or evangelizing non-Christian children. Clowney end, four hundred and twenty-two Bible verses, the represented a mediating position that prevailed in the end. He maintained that the primary responsibility of the church’s teach- Children’s and Shorter Catechism, and ten hymns ing is to bring covenant youth to full realization and avowal of would be memorized, and, in addition, the whole the covenant claims and blessings. However, he asserted that the Bible and the doctrinal standards of the church church also shares in Sunday school teaching a solemn obliga- tion for the evangelization of non-Christian children. See also, would be read.31 “A Formulation of Specific Principles of Christian Education The CCE also sought to provide OPC mem- and Pedagogy in Terms of Which the Work of the Committee on Christian Education Is to be Guided,” Minutes of the Twelfth bers with Christian literature and tracts to combat General Assembly of the Orthodox Presbyterian Church (1945): secular teaching. Edward Young argued that that 42–48. newspaper and magazine articles universally 26 Edmund P. Clowney, “God-Centered Unity in Christian Education,” Presbyterian Guardian 23 (July 15, 1954): 125. John presented a view of man that magnifies man and Murray would later argue that education, if it is Christian, must his powers. He concluded that through the written find its focus in all that is involved in Jesus Christ’s person and word, a climate of opinion had been created in work, Christ being not only Christian education’s unifying prin- ciple, but also its interpretative principle. Murray added, “That which God was not considered necessary. Young the glory of God and the enjoyment of him is the goal of all life is surely an axiom of Christian profession. Education cannot be an exception.” See John Murray, “Christian Education,” Presbyte- 28 Robley J. Johnston, “Perspectives in Christian Education,” rian Guardian 44 (Oct. 1975): 142. Presbyterian Guardian 24 (Sept. 15, 1955): 118. 27 From mid-1947 until 1954, the CCE labored without a gen- 29 Ned B. Stonehouse, “Christian Education,” Presbyterian Work Servant eral secretary overseeing the work. During this time, Orthodox Guardian 13 (Apr. 25, 1944): 125 Presbyterian minister Lewis Grotenhuis was hired as part-time publications secretary. Grotenhuis’s tireless efforts—on top of 30 Glenn R. Coie, “A Message to Christian Parents,” Presbyte- pastoring a church and delivering mail daily—allowed the CCE rian Guardian 13 (Apr. 25, 1944): 122. to continue publishing its materials. The trade name “Great 31 Everett C. DeVelde, “Something New for Covenant Chil- Commission Publications” was chosen during this time. dren,” Presbyterian Guardian 13 (Sept. 25, 1944): 297.   6YKHPULK:LY]HU[ =VS\TL  limitedwas over$50,000. scale envisaged outlay required tocapital initiateprogram on a the 7401 OldYorkRoadwas $49,627. the newOPCadministrationmer of building at previous price the sum- perspective, thepurchase projectschool the proposed of Sunday the cost in rect. andpedagogicallycor-both theologicallysound forSunday school was was aneed material that had heardfromthechurches yearsthat there for grade.committeeThegrade to twelfth from first childrencurriculumschool used thatcouldbe for however, CCE to deliverwas for a the Sunday Sunday SchoolCurriculum such wrote, combat teaching. He CCE’srecommended the to asone way tracts 6 Ibid. 36 dox Presbyterian Church 35 country” (“SundaySchools,” 35). this hasbeenthecasein countlesschurches throughoutour becomesamenacetotheyouthpastor, it of thechurch.Exactly for systematicinstructionby Christianparentsandthe mund Clowney argued:“If Sundayschoolbecomes asubstitute Ed- advocated elevatingSundayschooltoanonbiblicalstatus. need foracompleteReformedSunday schoolprogram,itnever It shouldbe addedthatwhile theOPCsaw thedesperate 34 Presbyterian Church 33 rian Guardian EdwardJ.Young, “ThePower thePrintedPage,” of 32 presented for a church the size of the presentedOPC. the churchthe size of for a challenges suchaprogram the great despite Sunday schoolcurriculum total on developinga Minutes oftheTwenty-eighth GeneralAssemblyoftheOrtho- Minutes oftheNinthGeneralAssemblyOrthodox Johnston’sgeneral mainobjective as secretary, truth. alone, but not amusing anecdotes, emotional appeal not not entertainment, world needs is the what are The tractsupon theassumption issued that Scriptures. the keep themabsolutely to true and madeinstructive, an to endeavoris and positive tracts.They are such storiesin some place for a there maybe thoughan appeal, ing mak-storythen arouse theemotionsandtoof avoidtural. They merelytellinga the error of aretractsdistinctive. These Scrip- They are 33 Finally, the CCE decided to in embark1960 , 45. 12(Apr. 10,1943):103. (1942),36. (1961),47. 32 36 a year, Within 35 To put Presbyte- 34 The 2 Ibid. 42 Presbyterian Church 41 theOPC,1995),161. for theHistorianof Orthodox PresbyterianChurch John Muether, 1973wereusingthecurriculum.SeeD.G.Hartand the OPCin grades 1–12sequence, 133of the 140congregations makingup theSundayschoolmaterials Uponthecompletionof the in 40 and Penny writers. Pappas staff servedas Tolsma workedas thearteditor. DorothyPartington Anderson themain writer-editor. JohnMitchellwashiredas John 39 Presbyterian Church 38 dox PresbyterianChurch 37 the first segment of the work. offirst segment the to neededwould be write,print, and promotejust however,was determined it $100,000 that least at committees,adopted. which was forcombinedthe program budget a operation of and eralAssembly toestablishment considerthe Home Missions) Thirtieth Gen-petitioned the andwith CCE(along Loan established, Fund was held,werea School CCE Sunday Publication the abandon the program the abandonaltogether. theCCE, giving to ageofborrow moremoney, or enlargethepercent-General Assemblywereto the options thatthe The three committeeput before hadSunday established? that it the school program budget of $450,000. budget of $138,000 in achurch that hada was combined program 1972 debtfor the by The outstanding suchfunds come regularmaintenance?from for and revision. of where needthe in But, would lessons published decadethe first old a were that twelve—was realized. a schoolcurriculumfor ofgrades one through goal forsuch church—thesmall completion a seeminglyThe(grades in 1971. 4–6) audacious Juniorand High in1967, Junior (grades 7–9) lished 1963, 1–3) 1964, in then Primary(grades in SeniorHighwas pub- (grades10–12)material the program, but this program, by but this wasnotthe increased route of Minutes oftheFortieth GeneralAssemblyoftheOrthodox Minutes oftheThirtieth GeneralAssemblyoftheOrthodox Minutes oftheTwenty-ninth GeneralAssemblyoftheOrtho- A staff was hired and work began in earnest. in was andwork began hired A staff Immediately, however,setin the realization In the end, the committeeIn the the end, did not abandon , 59. Fighting theGoodFight: ABriefHistory ofthe (1973),58. (1963),8–12,72–76. (1962),19. 41 Could the CCE maintain maintain the CCE Could 40 40 (Willow Grove,PA: Committee 37 Specialofferingsfor 38 42

39 giving or borrowing money. The solution was and Larry Wilson, became an essential part of the to enter into a joint venture in 1975 with the training of prospective ministers in the OPC.45 newly created Presbyterian Church in America to In recognizing the changing landscape publish Sunday school materials under the trade of Reformed seminary training, the CCE also name Great Commission Publications (GCP). established the Ministerial Training Institute The CCE-developed materials formed the starting of the OPC (MTIOPC) in 1998. Deliberately point and basic building blocks for GCP materials. an institute and not a seminary, MTIOPC pro- vided supplemental training in OPC distinctives Time of Transition through the use of the Internet and then in-person While it retained the responsibility of oversee- meetings. Around the same time, the committee ing GCP’s work, the CCE no longer had the daily launched the website OPC.ORG to provide a pres- 46 task of producing the materials. This reduction in ence for the OPC on the Internet. workload allowed the OPC to think about Chris- The newest additions to the work of the com- tian education in a wider manner once more. The mittee are the OPC Timothy Conference and the Assembly gave the CCE the responsibility in 1980 OP Summer Institute. The OPC Timothy Con- of producing a denominational magazine, New ference assists Orthodox Presbyterian churches Horizons in the Orthodox Presbyterian Church. As in identifying and encouraging young men aged editor, CCE general secretary Roger Schmurr was 16–21 years old with apparent gifts for the gospel tasked with promoting the work of missions and ministry. Local sessions nominate young men from Christian education, providing theological articles, their midst to participate in the Conference, which and printing news of events in and around the includes visiting Reformed seminary campuses and OPC.43 A decade later, the committee created a classes, being introduced to the gospel ministry second publication, Ordained Servant. Edited first by OPC ministers, and fellowshipping with a host by G. I. Williamson and then by Gregory Rey- OP congregation. The OP Summer Institute is de- nolds, Ordained Servant is a quarterly journal that signed for seminary students interested in learning endeavors to help ministers, elders, and deacons in more about the OPC and its distinctives. the fulfillment of their offices. Despite these new additions in the area of In 1980 the Assembly also transferred the work ministerial training, the CCE has continued its of ministerial training to the CCE. The CCE now long history of providing resources for the church. had the responsibility of seeking out men for the Among its many print publications are the OPC’s gospel ministry, helping presbyteries develop men Book of Church Order and Confession of Faith and under care, supervising internships, and providing Catechisms of the Orthodox Presbyterian Church. It continuing education opportunities for pastors.

There was concern initially about lack of funding 45 Intern funding now represents the largest single expenditure for ministerial training with this transfer of over- yearly for the committee. The committee financially assists on sight, but the church responded with abundant average seven to ten yearlong internships and twelve to fifteen summer internships. The committee also sponsors the Intern support, and ministerial training in the OPC actu- Mentoring Conference to help mentoring pastors in the supervis- ally flourished.44 The intern program, under the ing of interns. leadership of general secretaries Thomas Tyson 46 The stated purpose of OPC.ORG reads, “The Orthodox Presbyterian Church shall, through its Committee on Chris- tian Education, maintain a presence on the World Wide Web through its website known as OPC.ORG, in order to: 1) Provide 43 The motivation behind producing a denominational maga- public information concerning the description, beliefs, structure, Servant Work Servant zine was twofold. First, the Presbyterian Guardian had ceased ministries, and publications of the OPC; 2) Promote the cause of operations in 1979. Second, the Assembly’s program committees Christ within the OPC; 3) Provide Reformed theological mate- had been promoting their ministries through so many separate rial for consideration by other Reformed churches around the publications and letters that chaos was beginning to reign in this world; 4) Evangelize and teach the gospel to the world.” Minutes area. See Roger W. Schmurr, New Horizons 26.1 (2005): 4. of the Sixty-fifth General Assembly of the Orthodox Presbyterian 44 Roger W. Schmurr, New Horizons 5.10 (1984): 15. Church (1998), 116.   6YKHPULK:LY]HU[ =VS\TL  the five thousand superimposed over the words. the fivethousand over superimposed words. the one where image feedingyou will seean Jesus of long before lines,Bible producedalongthese a is ing aforeignbenot subtitles.Itwill moviewith withalongfill thepagethe text,much watch- like readingstep in reading images iswhere will tablet tion is the held popularly opinionnext the that Wordpressure to preaching abandon as proclama- drama, dialogue.such as dance, and the to Added communicationofuser-friendly models in worship old top-downproclamationoffor more model soundedthe today must that church is ditch the especially alarm The preaching. in regard to Word the is theprimacyof church,God in ofthe forms. what mustyet, And alwayssafeguarded be tonot utilize new mediabe foolishfortheCCE Itwould true andfalse.ringsultimatum both king of thenewmedia, is adapt or die. the messageby Google, reigningthe proclaimed purposes—is alarming.yet, And for entertainment The lessening of attention readingspans—or just most indispensibleappof theWeb “browser.”is the mighting on any one site, which explain whythe age, individualslessspend thantwominutesread- reading. for scanning, notforsustained aver- On Experts the Worldagree todaythat Wide Web is envisioned.notin generalwas education tions on 1940s,impact the the in of technologicalinnova- Young pointedout thepower printed word the of Christian education. For whenEdward instance, area the challenges face church the of that the in the committeeeducation. Andyet, recognizes conduct comprehensiveChristianof programa grownCCE has roots fromveryhumble to commanded. Jesus has all that through teaching theCCE’schanged is church servethe desireto To theFuture teachingsthe church. ofon thebasic booklets,and that focus also producesbooks, tracts 7 SeeKen Auletta, 47 Many raised in the Internet generation already Forpurposesofthe education, that Christian Times not what has havechanged,but Googled (Penguin: NewYork, 2009). 47

to come. to generationsfor the OPC Christian educationinof the Lord continuethat would blessto ministrythe deemedStonehousenecessary. our prayerbe May manner that Christian the generous education in work supported friends have ofthe OPC the of rejoicethe CCE,I of that membersand retary Committee.” generous expressin support the will itself the of indifference, Stonehouseconcluded,“Suchlove mightin result anyonethinkthat a stance such Christianeducation.”cause of love the Butlest churches and their individual members come to that the proportion the materializein progress will progress.”Rather, Stonehouseargued,“True not will guarantee energetic secretary and an era,committee vigorous his“A Presbyterians in committee. Stonehouse warned Orthodox Ned As and secretary just church, notworking general a keeping Christianeducationeverbefore of the is the necessity be evenimportant morewill what successefforts, an the haveour future ofimpact on will change societal our responseto while But media.newof wise use the will encourage that developtoendeavoringmedia sensibilities ecology Lord andhis the people faithfully, is theCCE the future workof Seeking both CCE. serve to partbe in the modernageundoubtedly will the of is not the same as hiding it in one’s heart. zation or meditation. Having access to God’s Word clicks away. But there is no substitute for memori- Shorter Catechism when the information is a few kings of Israel, Luke’s birth narrative of Jesus, o question the hard work required to memorize the 8 NedB. Stonehouse, “ChristianEducation,” 125. 48 Presbyterian Church. Committee onChristianEducationoftheOrthodox Danny E.Olinger Privileged to Privileged as sixth sec-serve to general the OPC to remainBible-based Encouraging the 48 48 is thegeneralsecretaryof r the While the term “common grace” is not used, it is clear from the four biblical principles Servant and three responses to technology that Murray understands technology to be a gift of God to be used with “discerning discipline.” There is much Technology moral and practical advice to help parents guide and teach their children the responsible use of electronic communication technologies, including Missing the Messages technical advice about antivirus software, fire- walls, time limits, and filters. Murray wisely warns of the Media that “digital supervision” (software filters) is not enough. Building trust and discernment through 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ 6USPUL+LJLTILY parental mentoring is essential in discipling chil- dren to use the Internet prudently. The DVD concludes with an application of by Gregory E. Reynolds the seven steps to the use of social networks. Here, again, there is much sound advice that will be God’s Technology: Training Our Children to Use very helpful to parents. But it is at just this point Technology to God’s Glory , by David Murray. that the greatest weakness of this DVD becomes Grand Rapids: Head Heart Hand Media, n.d. evident. There is no critique of the media them- DVD, 40 min. selves—their benefits and liabilities, the ways Professor Murray teaches Old Testament and they change our perceptions and relationships, practical theology at Puritan Reformed Theologi- which are inherent in their nature as creations, or cal Seminary in Grand Rapids, Michigan. The extensions, of man. This part of the presentation is seminary is governed by the Heritage Reformed a borrowed segment, reporting the pervasive and Congregations (Netherlands Reformed Churches) lasting presence of social media, and promoting and Free Reformed Churches. The DVD is pro- the necessity of simply accepting this. This is sup- duced by Head Heart Hand Media, which seems posedly an answer to those who say that Facebook to be connected to Reformation Heritage Books, and its ilk are just a fad. Although we are told that although there is little identification on the DVD 96 percent of millennials use social networks, the or its package. The stated purpose of this DVD is ways in which digital technologies change us and highly commendable: “God’s Technology is ideal our world are never explored. Of special impor- for families, schools, and churches that want to tance to the task of parenting is the way in which train their children to use God’s good gift of tech- access to information alters social structures. For nology in a God-glorifying way.” Sound theology example, Neil Postman deals with the way televi- clearly undergirds the effort at every point. sion has radically altered childhood in The Disap- The structure of the presentation reminds me pearance of Childhood.2 of a Bill Gothard seminar: four biblical principles, Part of Murray’s advice at this point is for par- three possible responses to digital technology, and seven steps to teach children to develop disciplined Servant Technology Servant discernment in using digital technology. Murray 2 Neil Postman, The Disappearance of Childhood (London: seeks to make practical advice clear and memo- Allen, 1983). Situational sociologist Erving Goffman explored rable for parents. this concept in his ground-breaking work, The Presentation of Self in Everyday Life (New York: Anchor Books, 1959). Goffman provided Joshua Meyrowitz with the conceptual link between McLuhan’s “medium theory” and culture and behavior in his book No Sense of Place: The Impact of Electronic Media on Social 1 http://www.opc.org/os.html?article_id=228&issue_id=60. Behavior (New York: Oxford University Press, 1985).   6YKHPULK:LY]HU[ =VS\TL  a copy of a copy with give congregation my would to it membersof evator music”known Muzak. as electronicmix almostlikea digital version of “el- musicof thescreen.Thebackground a strange is left placeto the taking the action remains with the blank up thescreen spot white making halfof similar to PowerPoint, disappearsthe butwhen text textisvery of acomputer presence of The screen. parent (Mr. front childin Murray) hoveringover a art.”clip be “video shows the“action” Mostof a elementsusedtoMany of the appealing. appear hisstudents. of thenavigationalabilitiesof of themedium,thusdiminishing development the it right,gives. He gets butmisseshalf the message kind the sound essentiallyof Murray hance advice long wayto ecology—stewardship—would go en-a sciousness DVD. the appeal weakens this of Media mentioned. mediaofout is never The lack con- time factor. Furthermore, opting possibility of the inhibit or undermine such relations, apart from the that Facebookexploresthe ways a medium as may friendships,the priorityof never face-to-face but joinents to Facebook.Fortunately, emphasizes he Servant New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds style. a whole packageincould provide popular the singlebookorwish a DVD Christianbyparent a Overall, I would recommend this wouldrecommend DVD, Overall, I butI is thisproduction very notThe videographyof . The DisappearanceofChildhood servesasthepastorofAmo- Ordained . Ionly . Families Are of This World, but the Church Is of the Next Servant We begin by observing that marriage is a temporary, for-this-life-only institution. Although Living marriage is given us by God for several reasons, its main purpose is to symbolize the relationship between Christ and his church, as the apostle Paul teaches in Ephesians 5:25–32. This primary and The Church-Integrated exemplary purpose is more central to the institu- tion of marriage than childbearing, which is the Family means by which a marriage becomes a family. What do the Scriptures say? 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ 6USPUL+LJLTILY Interestingly, no text in Scripture teaches that bearing children is a universal purpose of mar- by Matthew W. Kingsbury riage, that is, something which should characterize every marriage. While Psalms 127 and 128, among other passages, say children are a blessing, they do We are at the beginning of the end of the Ameri- not say every marriage ought to produce children. can family as it has been known for generations Genesis 1:28 records the “dominion mandate” and generations. As I’ve discussed this over the given to the first married couple: “Be fruitful and years with other pastors, we can no longer assume multiply and fill the earth and subdue it and have husbands and wives know the duties they owe one dominion over the fish of the sea and over the another, let alone how the Bible defines those birds of the heavens and over every living thing duties. Parents do not teach their children basic that moves on the earth.” Some assume, therefore, manners, let alone the catechism. Hence, it seems that married couples ought be about the business to me churches and pastors will be increasingly of filling the earth with more people. However, obliged to teach congregation members what they God gave Adam and Eve this commandment not never learned at home (that is, how to be families), because they were a married couple, but because or they will never find men who rule their house- they were the married couple—that is, all man- holds well to serve as elders (1 Tim. 3:4). kind. Hence, the dominion mandate is given to all Some have responded to this crisis by moving humanity and is to be carried out by humanity as a toward “family-integrated churches,” whose pur- whole, but not necessarily by every human being. pose is to organize the local congregation so as to To put it another way, if Genesis 1:28 means every inculcate and support healthy families. By impli- marriage ought to produce children, then every cation (and sometimes by flat-out statement), the marriage ought also to be dedicated to agricultural church exists to support the family. While I share productivity. the heartfelt grief over the consequences of cultural For some, Malachi 2:15 (God seeks “godly off- sin in the lives of Christian families and the sincere spring”) clearly proves God wants every Christian desire to see covenant children grow up in our holy marriage to produce children. Although the proper faith, this perspective gets the relationship between translation of the text is in dispute, as a comparison the church and family exactly backward. Instead, as of Bible translations will show, we will assume I seek to demonstrate in what follows, the Christian this version of the verse is correct. Of course, to Living Servant family exists to support the Christian church. interpret it correctly, we must consider its context. Malachi’s overall theme is God’s indictment of Israel for not following his law and not serving him 1 http://www.opc.org/os.html?article_id=226&issue_id=60.   6YKHPULK:LY]HU[ =VS\TL  world, their parents’ authorityends.For practical whenever growchildren out upthe and go into anddren marry formtheir own families.In fact, are regularly and up brokenreorganized chil- as (family).the lesser greater ofis istrueof the true whatever (marriage) a depends on therefore, marriage existence; for its The family,inits nuclear form,grows out and of 22:30). Ifmarriages pass away,do so families. then neithermarry, marriage” nor aregivenin (Matt. away:pass will it so “For in the resurrectionthey union haveperfect glory whenwe Christ,and with The FamilyIsTemporary God-ordainedpurpose. nonetheless fulfilledits never becomes familya (properly speaking) has produceschildrenand,which no accordingly, the church’s union with Christ. Thus, marriagea marriage of stitutive act us about is given teach to andchurch.”to Christ the the other words, con- In mystery it profound, I amis sayingthat refers and oneflesh.’ become two andthe shall his wife, This shall leavehisfather and to hold mother and fast “‘Thereforeman a 2:24, Ephesians5:31–32says, sexual union.words, to Referring Genesis back a one-fleshrelationship;in the creationofother emphasize both clearly inthians 7:1–9, which of marriage’s purpose Genesis2:24and1 Cor- are purpose bearing of clearestThetexts on children. that Godinstituted the sole,or marriage for main, a family,the creationof Bible the does not teach acknowledgeandtie betweenmarriage a close bearing. child-isabsence of wickedchild-rearing,not an sinTheindicted love himalone. Malachi2:15 by Wordchildrentrainedthe in to God and of taught Israelitesnotwere“godly”; faithless that raising is, not here is “seed,”on focus dren. Hence,the but indicationrefusingwerebearto the Israelites chil- godly wives there is paganno wives; and marrying Judah’slem is that men have divorcingbeen their text’sour alone. In immediate prob- context, the Even in this life, this Evenin familiestemporary. are They Marriage’sbe will in moot symbolicfunction Thus, while Scripture and sense common These were able to abandon These wereableto their citytemporary This is Hebrews 11:10,13–16: inbrought out temporary.the than eternal important is the more asChrist’sof part church. community so they might forworshipall of eternity Christians noware gatheredintoaworshiping continuingof heressential worshipforever. work ciallybeginning the see church chapter19,we in disobedience”espe- (Heb. In Revelation, 4:9–11). maysortfallbyno one ofso thesame that rest, didthat enter his. Letus thereforestriveto from God’srestrested hasalso from works asGod his rest for the peopleof God,forwhoever enteredhas worship. Sabbath nent “So there remainsa then, permanent issay,tothe Sabbath, which perma- is ongoingChristian, thislife an the searchenter to church, areiseternal. Forthe They unlikewhich tooare and temporary will notcontinueinto glory. The Church IsEternal nucleari.e., the sense, family. the “family”ing word narrow, its most in technical speak familyWhenI of dissolution us- I am here, their owna divorce evenwhen ways, or occurs. as which persist familykinship ties members go enduring doOf deny the notof nature course, I purposes,this also effectivelydissolvesfamily.the a city.a theircalled forheGod, has prepared for them not ashamed Therefore Godis betoone. country,a better they desire that a is, heavenly hadopportunityhave return. Butasto is, it they theyfrom which would had gone out, hadbeen theythinkingof thatland land. If theyare home-clear that seeking a make it earth. Foronexiles the peoplewho thus speak acknowledgedthey that were strangers and and having from afar, them andgreetedthem receivedthings promised,the havingseen but all died These is God.… faith,nothaving in andbuilder foundations, whosedesigner has Forforward looking hecity was the to that Here wea centralbiblical toprinciple: turn only,If marriage is world for this then families because they had a better one which is heavenly between Jesus and his church versus the family, and eternal. Jesus wins. This is simple when parents are unbe- Families are like the rest of this world: imper- lievers and guilty of obvious sin, but less obvious manent and continually passing away. Therefore, when one has Christian parents who attempt to families have a diminished importance within a usurp the church’s authority. Christian taxonomy of values, especially when For example, a father is offended that the pas- compared to the church. While the church is eter- tor’s wife wore pants to Sunday worship, instructs nal and will not find her perfect expression until his family to stop attending services at the church glory, she has begun and lives out that life already, of which they are members, and begins lead- in the here and now. The church manifests the ing worship at home on the Lord’s Day. In that eternal and heavenly in the middle of a tempo- instance, his fifteen-year-old communicant son rary and earthly world. Because she is eternal, should respectfully defy his father and attend the the church is more important than the temporary worship service called by his elders in order to family. receive the ordinary means of grace (Word, sacra- ments, and prayer) which are necessary for all Hate Your Mother and Father Christians and can only be found when the church In light of these considerations, we turn to has gathered together. To the extent a family serves Matthew 10:34–37 and 12:46–50: the church, one should gladly obey one’s parents; but to the extent they rebel, one must choose “Do not think that I have come to bring peace Christ’s eternal family, the church. to the earth. I have not come to bring peace, Jesus has set up the church as the Christian’s but a sword. For I have come to set a man new family: our only Father is God. “And call no against his father, and a daughter against her man your father on earth, for you have one Father, mother, and a daughter-in-law against her who is in heaven” (Matt. 23:9). mother-in-law. And a person’s enemies will be those of his own household. Whoever loves fa- The Temporary Family Ought to Serve ther or mother more than me is not worthy of the Eternal Church me, and whoever loves son or daughter more Here, then, is the proper relationship of the than me is not worthy of me, and whoever family to the church: because the church is eter- does not take his cross and follow me is not nal, the temporary family must work to make its worthy of me. Whoever finds his life will lose members better church members. it, and whoever loses his life for my sake will While fathers have authority to rule their find it.” families, they do not have spiritual authority over While he was still speaking to the people, them the way elders of churches do. A father is behold, his mother and his brothers stood qualified to rule his family by virtue of impregnat- outside, asking to speak to him. But he replied ing his wife and by the covenant of marriage. An to the man who told him, “Who is my mother, elder is qualified to rule in the church by virtue of and who are my brothers?” And stretching out possessing spiritual gifts recognized and tested by his hand toward his disciples, he said, “Here the congregation and other elders. Thus, families are my mother and my brothers! For whoever are not, technically speaking, small churches, does the will of my Father who is in heaven is but gatherings of believers who can either help or my brother and sister and mother.” hinder one another’s Christian walk. Living Servant Husbands and wives, parents and children, Because the eternal church has precedence are bound to certain duties within their families by over the earthly and temporary family, Jesus de- God, but each of these relationships is informed mands loyalty to himself first and last. In a decision

  6YKHPULK:LY]HU[ =VS\TL  rejoicein their heavenly citizenship. generations it God, but, if of believerswho pleases families,not simplyproduce elders, will I believe, daily. to hisbridearemodeledSuchand taught lies, in whichservice Lord and our to faithfulness church-integrated fami- haveScriptures to call us his church. God, with bride, the ous wedding of Jesus Christ,the Lamb our Lordof mightHoly Spirit the glori- usofeach prepare for and encouragement laborsthe that so our through relationship:an opportunity formutualexhortation the family likeevery is other sort just Christian of similar particularities,3–4).all its With Col. in doessomething 5:21; he Christ” (Eph. ence for begins “[submit]with one to another rever- of out enumerates family5–6, hedutiesin Ephesians Christian apostlePaulrelationships. Whenthe theirsubsumed into and by eternalChristian-to- Hill PresbyterianChurch inDenver, Colorado. dox PresbyterianChurch servingaspastorofPark Matthew W. Kingsbury Rather thanfamily-integratedRather churches, the is aministerintheOrtho- by James S. Gidley S. James by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU for Singles Blessings Covenant http://www.opc.org/os.html?article_id=227&issue_id=60. 2 24, 2003. Single-MindedService Originallydeliveredat Group,January 1 G house prayer forallpeoples.”of The Lord shall for a my called house be myaltar; on offeringsand their be acceptedwill sacrifices them joyful houseof my prayer;theirin burnt andmake bringmountain, my I will holy to andcovenant—these profane it, holdsfastmy the everyone whokeepsand Sabbath does not name of the name the of those alreadygathered.” (Isa.56:1–8) gather clares, will yet others “I besides him to says the says the eunuchsay, a tree.” “Behold, am dry I Forthus andme let from hispeople”; separate the not “And the foreigners “And whojointhemselves the to not cut off. be an everlastingname givethem that shall will and name thansonsand a better daughters; I monumentmyandwalls a within house my inI me give covenant, my hold will and fast Sabbaths, who the choose things thatplease Let nottheforeignerwho joined has himself the to anyevil.” profaninghishand it, andkeeps from doing Sabbath, fast,who the not who holds it keeps man ofdoesthis, son man who and the the and deliverance revealed.Blessedis my be righteousness, for soon my salvation will come, Thus saysthe Thus +LJLTILY OD , who gathers the whogathers Israel,of, outcasts de-the L ORD L ORD , to minister, to the love to him,to L : “To eunuchs the my who keep L ORD L  ORD ORD 1 , beto, hisservants, and :“Keepjustice,and do say, “The 6YKHPULK:LY]HU[ L ORD will surely will Our text comes in the “afterglow” that follows contours of this covenant. Isaiah is speaking of the Isaiah 53, perhaps the greatest messianic text in the new covenant. To be sure, his language is colored Old Testament. After speaking so fully of the aton- by the forms of the old covenant. Yet his promises ing sufferings and death of the Messiah to come, burst the bounds of the old covenant forms. There the Spirit of God gives his people remarkable is new wine here that will not be held in the old promises of blessing to come. From Isaiah 54:1 to wineskins! the end of our passage (56:8) there is an extended Again, we can survey a few highlights in description of those blessings. The Westminster 54:1–56:8. The people of God are called upon to Catechism picks up on this pattern in speaking of “enlarge the place of your tent,” for “your offspring the benefits that Christ has purchased for us by his will possess the nations” (54:2–3). And as the pas- redemption. In Isaiah 52:13–53:12 we have the sage progresses, it becomes evident that the nations accomplishment of redemption by the sufferings will not merely be subjugated to national Israel, and death of Christ. In Isaiah 54:1–56:8 we have like a new race of Gibeonites to hew wood and the application of the benefits of that redemption draw water. No! Isaiah prophesies of the Messiah, promised to the people of God. as it were, saying, “You shall call a nation that you Not surprisingly, the language of the covenant do not know, and a nation that did not know you is pervasive in this passage. To trace some of the shall run to you” (55:5). The text of that call is highlights: In 54:5 we read, “Your Maker is your given in 55:1, “Come, everyone who thirsts, come husband,” speaking of the relationship of God to the waters.” Everyone! Not just ethnic Israel. to his people in terms of the marriage covenant. And again in 55:6, “Seek the LORD while he may In 54:9, we find a reference to the oath that God be found; call upon him while he is near,” for now swore to Noah, the very pledge of God’s covenant he is coming near to all the nations. with him. And like the covenant with Noah, so Perhaps the God-fearing Gentile listener is not shall be God’s covenant with his people again: quite ready to believe in the expansiveness of the “My steadfast love shall not depart from you, blessing being promised under the new covenant. and my covenant of peace shall not be removed” After all, the law had severely restricted Gentiles (54:10). The covenant blessings will descend to from access to the temple, which meant access their children (54:13), and no weapon or enemy to the typical presence of God in the Old Testa- will prevail against God’s people (54:17). In 55:3, ment (see Deut. 23:1–8). Perhaps he trembles in God promises to “make with you an everlasting himself, not quite daring to believe what sounds covenant, my steadfast, sure love for David.” The too good to be true. Is it only high-flown rhetoric, blessing of this covenant will come upon a nation designed to impress the Israelites with a sense of that did not know God (55:5), and God will abun- their great privilege among the nations? As if to dantly pardon those who return to him (55:7). answer such doubts and fears, the Lord addresses In our text (56:1–8), the obligations of the the foreigner in 56:3: “Let not the foreigner who covenant become prominent. Twice we read of has joined himself to the LORD say, ‘The LORD the promise coming to those who “hold fast my will surely separate me from his people.’” And the covenant” (56:4, 6). Three times we read of the promise is given to them in all its fullness in verses blessing coming to those who keep the Sabbath 6-8: they shall be brought to God’s holy mountain, (56:2, 4, 6), the sign of the covenant. So the grand and into his house of prayer—that better, heavenly themes of biblical religion unite in this passage: temple, which, far more than the earthly temple redemption in Christ, the blessings of redemp- ever was, has become a “house of prayer for all Living Servant tion, even the blessings of the covenant, the bond peoples” (56:7). No, the new wine will not be held between God and his people, and the obligations in the old wineskins! that arise from the covenant. But there is another class of people in our text Yet we can be even more specific about the whose trembling hope is satisfied by the over-   6YKHPULK:LY]HU[ =VS\TL  in a single state for the sake of service to God and God serviceto forthesake of state asingle in who willremainthose there are kingdom; for the Jew would havewillingly rifice whatno sacrificed heaven.”kingdom of sac- thosewill are There who have madethemselves eunuchs the forthesakeof will comeunder shade. its all include who enlarged to the covenanthasbeen forgotten.comfort thattheyarenot For the of tent ried, butare now unmarried, take again may also eunuchs.tively who beenthose Andmar- have the toandleave no posterity world, arethuseffec- they life, of the circumstances men,or demands of anof accidentunmarried because the birth, of Whether they here aretheunmarried. remain narrowsufferwill not a interpretation: eunuchswordsabout terious (Matt.19:10–12)that ondivorce marriage and (Matt. withmys- 19:1–9) castrated. followsphysically Jesus histeaching up nuch”beenin whothe is has merely one not Bible than sonsand daughters.” monument“a nent place,even andanamebetter honoredand given an No! They shall be perma- world presumably,profane which, to belong. they andbe a moment then out hurried again intothe special by if allowance, glimpsetoholy thingsfor shall as (Isa. 56:5). innot only And they be brought be broughtwithin walls of the the Godof house templebarred from courts(Deut.23:1),shallthe Eunuchs foreigners,also, who, like the werede- fullnessthe ofthe blessing. enter into also shall flowingcovenant. new the Eunuchsblessing of But Jesus adds another “who But Jesusaddsanother category: those eunuchsthe the largersense,In spoken of (Matt. 19:10–12) onewho receive abletothe is thisreceive it.” sake the kingdom of Let for the heaven. of eunuchswho madethemselveseunuchs have been madeeunuchs by and men, are there from and soare eunuchs birth, there who have given.Foris are eunuchsthere whohavebeen receiveonlythose to whom but saying, this it ry.” everyone can saidto Buthe them, “Not isnot to wife, it better mar- amanwithhis of The disciplescaseistothe said him,“Ifsuch the “eu- that Nowunderstand youwill hope I 16:19; Col. 4:15), has Col.become the 4:15), has 16:19; twenty-first- as host person serving (Rom. 16:3–5,14–15; 1 Cor. first-century church for preeminence.Testament, TheNew inthemselves,evils may begining to viewiththe and worship home-schooling, while fromfar be- and the familyputting before the church.Family that world today are overturningcal priority that are tendencies andevangeli- Reformed the in say,priority churchhas family. over the the There nuclearthe unit. family Thatisto thefundamental implications: married Christ. andthe unmarriedin togetherthe Jesus also joined(Gal. one he Christ has 3:28), in and free, male and and madethem female, all If joinedGod has togetherJewand bond Greek, thansonsand house better daughters.the God, of eunuchs, a too, have monumentand name a in confinesthe Christian ofwithin the family. The out. man (orwoman) feel like theodd may beginto eunuch,atmosphere,Ina singleperson, suchan church. childreninthe the ofour of membership infantbaptism,withtheinclusion practice of the descending thechildrenof thecovenant,with to viewthe obligations of upis with our wrapped in Reformed circles, thedoctrine the covenant of Christ.singles in church the Jesus Particularlyof givena heavenly one! no hopeeven those runwith are earthly sap, with has JesusChrist.But nowOne Child, Child that One comingand by the thehopeof spiritualized that of children was of the bearing elevated lineage; in it be bornfrom one’sMessiah would own tribeand so blessing depended muchthat the hope on the and the children’sto covenant, children. In that and opportunitythe on pass it tochildren the to so muchdepended possessionthe of the on land, blessing which covenant, in forms old the the of his kingdom. come, coming,by his and the even dry trees 1. Our view of the covenant viewthe covenant ofshould not make 1. Our me drawdoesWhatthis mean?Let a few out the boundbeBut not covenant new will All the has significance this of deepest for a radical Of course, thisis departure from house church, with a church, with family or single century home church, a family set apart with the done all that we should have done to welcome father and husband as patriarch, elder, priest, and singles. Perhaps we have acted as if we were a preacher. “family” church, in the unhealthy sense of mak- 2. The single person must not be viewed as, ing families feel first class and singles second class. or made to feel like, a second-class citizen in the Can single-minded service help us to get beyond church. The single person, as much as the mar- that? ried person, is a full-fledged participant in the covenant. The single person is not “incomplete” or James S. Gidley, a ruling elder at Grace Orthodox lacking ability to participate fully in life and service Presbyterian Church, Sewickley, Pennsylvania, is a of the church. professor at Geneva College, where he is chairman 3. The single people and the married people of the Engineering Department. He is also a mem- of the church must not be divided, as though their ber of the Committee on Christian Education and interests and needs were fundamentally different. the Subcommittee on Ministerial Training. We are one in Christ. 4. And yet on the other hand, the particular needs and gifts of single people ought to be recog- nized in the church, just as the particular needs and gifts of married people are. For example, we have a nursery that single people do not need. We have a program of instruction for children that single people do not need. Likewise, we may, and in many instances should, have special programs for singles. 5. Programs for married folks and single folks need not be and should not be exclusive. Just as single people can take an interest in the nursery and in the instruction of the children, and serve effectively in those areas, so also married people can take an interest in the singles program, and serve effectively there. There is a communion of the saints that transcends our particular condi- tion or circumstances in this life. In the modern world, it is assumed that only the single person can understand and sympathize with the single person, only the widow with the widow, only the black man with the black man, etc. This is not so. While there are many members in the body, and we do not all have the same gift or function in the body, we have all been made to drink of one Spirit (1 Cor. 12:12–13). The modern view, while it seeks to bring helpers alongside who have “walked in my shoes,” ultimately divides people. The Spirit unites Living Servant people. Now, I conclude by posing a question: how shall we now live and serve together in the church of Jesus Christ? No doubt we as a church have not   6YKHPULK:LY]HU[ =VS\TL  message of message movie. this of highly acters andplot the important focus on assumeknowledgeI will contemplate. the char- of the movie medialots forthe delivers to ecologist principal my gist. Thisis movie;and the interest in asmediaI enjoywell-craftedfilms—but a ecolo- movie not one,although reviewer—because I’m My interestin Reynolds E. Gregory by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Network Dis-integrated? Viewing Servant Password Is Perfection,” =true#ixzz12Cd8i3NI; JoeMorgenstern,“‘Social Network’: ics/atlarge/ 2010/10/04/101004crat_atlarge_denby?printable Yorker People: DavidFincherand‘TheSocial Network,’” Cf.theseexcellentreviews:DavidDanby, “Influencing 2 http://www.opc.org/os.html?article_id=222&issue_id=59. 1 us away are a to nextus. They fromthosesitting a message—movies, television, directwithin like World Facebook,” of background of Facebook itself,cf.Charles Peterson, “In the ForREVIEWS/100929984&template=printart. the erebert.suntimes.com/apps/pbcs.dll/article?AID=/20100929/ aire,” cial Network:CallsHiman Asshole,MakesHim aBillion- 483004575523822326312414.html; RogerEbert,“TheSo- 2010, http://online.wsj.com/article/SB10001424052748704 of Books ge=true; Zadie Smith, “GenerationWhy?” feb/25/in-the-world-of- facebook/?pagination=false&printpa 2010, 8–11,http://www.nybooks.com/articles/archives/2010 / Chicago SunTimes , October4,2010,http://www.newyorker.com/arts/crit- 5V]LTILY (November 25,2010):57–60. The SocialNetwork : A Review New York ReviewofBooks Wall StreetJournal , September29,2010,http://rog-  2 Perhaps message is there a

6YKHPULK:LY]HU[ The Social , October1, New York Review is not as a , February 25, The New prove superior to the same without it. The broth-it. Thesuperiorprovethe to without same gloating—hubris civilizationrestrained by may who didgonot to Harvard watch loves, but your Markmore Zuckerberg.It’stheme everyone a especiallysociallythe by awkward Jewish sopho- ineveryendeavor assumed success is disappointed, average intelligence. only slightlyabove Their as overbearing,with privilegedundergraduates, The WASPs,depicted the brothers, are Winklevos Roosevelt was famously blackballed by Porcellian. perhaps even snubbed—since Franklin Delano way. But then the director was probably an outsider dramatic understatement in the old New England only the ordinary-looking street number 1324— There is no sign indicating the name of the club, low club members to view those desiring entrance. more with the mirror that hangs over the door to al club—Porcellian. The movie could have done oblige of Facebook, is allowed, through pure scene where Mark Zuckerberg, the eventual creator ful symbolic summing of this social reality in the WASPs and the ethnic outsiders. There is a beauti- this hubris incubator includes the well-endowed perfectly accurate. A cross section of students at egregious. more The brillianceaccentsthesinand it the makes all distorted tragically image so is even as that by sin. God’sthose made in alsoon image is display— dis-integration.remarkable Theof intelligence electronic epoch creationareemblematicof an characters,Theoriginal sin. their milieu, and their ifon notentirelyintended,tour de liant, force of bril- humannature in dark side a reveals the sins—lust, greed, envy, pride—the movie and The Movie Facebook anditsinventor(s). storyattention even as embellishesthe it of our mediumabout medium. a concentrates suchit As participation. isThis movie a reflectionas total knowing,way of new whole inviting not much so The “Pig Club” got roasted in this instance. roastedinthis The “PigClub”got instance. The depiction of Harvard undergraduates is Portraying deadly atleast seven the four of , to enter the lower lobby of the premier final noblesse - , , ers, who are outwitted by Zuckerberg, work hard at Remember that as a medium a movie is not suppressing their basest instincts. But the hubris is like a book. In this case the book upon which there like a Columbo movie, on both sides of the the movie is based, The Accidental Billionaires, 4 social equation. provides the narrative account of the “facts” as The opening scene proves this point with our reported by Zuckerberg’s spurned business partner, villainous hero larding on his superior intelligence Eduardo Saverin.5 Neither movies nor books are and education. Zuckerberg’s date (supposedly replicas of reality. But a well-crafted movie, as a fictional) wants none of his adolescent one-upman- work of art, accents aspects of reality worthy of ship. So a majority of the deadly sins fuel the na- careful inspection. This movie’s concentration scent creation of Facebook, although Zuckerberg on one of the great stories of our time illuminates would leave one form of greed to others. Money themes in modern culture that demand our atten- never seemed to motivate him. tion. Among those is the disintegrating tendency of The world’s most successful social network social networks. Self-worship has been given new was borne of antisocial instincts. It was inspired by outlets of expression—social networks chief among the quest to meet co-eds without the embarrass- them. ment of attending parties, resulting in the creation One of the main players in the real-life drama of elite circles in which one must be “punched” said of the film something to the effect that the real (friended) to be accepted—our own little Porcel- story was a lot more mundane. There’s a theme. lian Clubs. Revenge against adult maturity, social Facebook promises a kind of constant excitement. conventions, and face-to-face interaction all start It draws users into a digital social network. Ironi- with a date’s rejection of Zuckerberg’s puerile cally it narrows the world in which users live. They behavior. Facebook is ironic, if not cynical; but become absorbed in the network, and, like the the original name, invented in a drunken mania, users of drugs, addicted to the fleeting high that is more brutally revealing—Facemash—a kind of participation gives. egalitarian dissing. Framed by lawsuits, the movie pits the young The Network technocrats against the adult world, which is David Denby is one of the few reviewers, be- regularly outwitted, with the exception of the sides Zadie Smith, who identifies the real message: Porcellian twins, who are simply young adults put in their place by Harvard president Lawrence By focusing on the moment of creation, Summers. Surly Napster inventor Sean Parker Fincher and Sorkin are getting at something proclaims, “We rule the grownups.” In geek world new. From the first scene to the last, The the apotheosis of adolescence is signaled by the Social Network hints at a psychological shift casual yard-work attire—never, of course, worn for produced by the Information Age, a new im- anything but keyboards or beer bottles. It is ironic that the gravitas of an elite educational institution Books (November 25, 2010): 57. is depicted as no longer rooted in a well-rounded 4 Ben Mezrich, The Accidental Billionaires: The Founding of brilliance, but in a limited sort of genius. The awe Facebook: A Tale of Sex, Money, Genius, and Betrayal (New is created by a spectacle, rather than something York: Doubleday, 2009). profound. As reviewer Zadie Smith observes, when 5 Danny Olinger, email, October 29, 2010, “The movie is a lot like the book. Aaron Sorkin appears to pick whole sections Zuckerberg is dazzled by the hubris of Parker’s out of the book, and both rely upon Saverin’s testimony. David Servant Viewing Servant vision, “Zuckerberg is too hyped on the idea that Kirkpatrick’s The Facebook Effect is Zuckerberg’s side of the story. 3 Saverin’s role, and Zuckerberg’s dumping of him, lends credence he’s in heaven to notice he’s in hell.” to the thesis that this has something very nonsocial in a biblical sense at its heart. Friendship is not as important as the promotion of self, which is what Harvard teaches above all else. Harvard’s 3 Zadie Smith, “Generation Why?” The New York Review of arrogance, which Zuckerberg mirrors, is that we’re not interested in working for others; we aspire to have others work for us.”   6YKHPULK:LY]HU[ =VS\TL  Smith in: zeroes do it—ZadieZuckerberg—girls and don’t money friends.In querying drives the motivethat about hungry for socialof networks formed identity by his own social pains make him realize people are ironic the insight into social nature people, of youlikebeinghim, “Do of a kind nobody?” In subtler erberg intoa conceitchallenges whenhe able to alter anddirect.Parker But draws Zuck- achieve tointhe world but rather superiority he is partying of Parker,seekmaturetonot adulthood, seemclubs tepid. Zuckerberg rejectsthedecadent of digitalinventorsmake the conceit thefinal of godlike issue. Thebreed thisnew pretensions of major a Control is those whohaveoffendedhim? bestows power dominate,on himto especially in turn god hisart, which Nietzsche, whoseonly is to as a villain-hero. Is he notthe to as avillain-hero.Is calling them calling data.”them “In phaseonewe’ll dehumanize by enemy the megalomaniaccomic theDilbert Dogbert in strip, who struggles to imitate humans. who strugglestoimitate asentientandroid is DoctorNoonienand builtby Soong.Data Commander Data is a fictional character in afictionalcharacterin is Commander Data 7 true#ixzz12Cd8i3NI. large_denby?printable= newyorker.com/arts/critics/atlarge/2010/10/04/101004crat_at- Social Network’,” DavidDenby, “Influencing People: DavidFincherand‘The 6 Dilbert This remindscorporate adviceof the me of that, he’sinterested. not youfrom or don’t.Apart that he canuse tion you’re informa- against Eitheryouhave him. far he’sas concerned, either you’re or for him personality.off as abinary this film,comes As Mark formation.interpreted Zuckerberg, as by wenowthat packetsin- ofoneanotheras treat as commodities.as age, treat to we another began one capitalist the first kind.KarlMarxsuggestedthat,in the of encounters created celebrityhoodforclose bodilesstuting and self- sharing the of thrills while providing substi- distance, relief of the Web intimacy site celebrates aura of that the all, Facebook,paradox:likeZuckerberg,a a is affects almosteveryone. personality that After , October 13, 2010, http://www.dilbert.com/. Lieutenant The NewYorker 7 has beenreferred Zuckerberg The SocialNetwor , October 4,2010,http://www. 6

Übermensch Star Trek k suggests , designed of of checking Facebookchecking acase accounts is point.in potential employer, employer, or loss due an to participantsthe job be. Theexampleof to seem separated interaction,from thelessaccountable The principle are human faces the further that is involvedrangement heremustbe not overlooked. your father’sOldsmobile. Butthesocial rear- default.ed Emailand by cell phones become manipulated proper at will with programming.the a machine,whosecalculated impulses canbe and likeartificial scientistintelligence Alan Turing, as somebody.This techno-anthropologyviews man, redesignedat will.Every become nobody can self Andthe canis bepromoted that countable. unac-because largely unverifiable, largely self is disruption. in thisenvironment—adramatic new challenges is diminished. Lives alreadydisordered sin face by knowledgeworld,the especiallyof past world,the with themundane “friends”increases,activities of diminished. Ironically,as expanded connection increasingly presence is closely linkedaspersonal in was 2003. Social networking and texting are downcomputer the entireHarvard network. This quickly—oneso night—that 22,000hits shut its that theinitialing so popularnetwork became accesstospaceas information It tell-changes. is Smith, “GenerationWhy?”58. 8 If you fail to participate, to If you fail unfriend- youwillbe This promoted in beways. new The selfmay Communication technologies alter social permits—noneisthis of important. qualityrelationshipthe of that connection through informationthat passes it, the the of The qualityof thatconnection,thequality withgoal. is …” connected the Connection stay peopletotheyinformation with thewant withpeopleandhelps everyoneconnect share idea really “So the itself,um, thesite that, is word“Jesus,”the sacredif wereand as in it of believersHe usestheword“connect”as use his concerningideas the Facebook.“Why” of relative banalityof in video andprint, the is The strikingthing abouttherealZuckerberg, 8

The Facebook user wrongly assumes that “what outgoingness of this medium tends to crowd out happens in Vegas stays in Vegas.” But, of course, it the kinds of spaces that cultivate depth of per- doesn’t, because what happens on Facebook, or in sonal reflection or relationships, human or divine. the world depicted on Facebook, is predominantly “Information systems need to have information public. As benign as grandparents viewing their in order to run, but information underrepresents grandchildren’s latest pictures may be, the larger reality.” 10 I am continually amazed at the resistance picture is not as happy. people exhibit toward the idea that digital con- Marshall and Eric McLuhan, and especially nection is not essentially different from personal son Eric, have given us a very helpful paradigm for presence, as if people were data bases. The com- media analysis.9 The four “laws of media” inhabit plex mystery of human and divine presence is not every human invention simultaneously. Every in- reducible to bits and bites or even words. Software, novation has a linguistic structure that is discerned however, forms human relations and social spaces by observing its effects. The first of the “Tetrad,” in ways we are not quick to notice. But failing to or laws of media, is Enhancement. So Facebook notice opens us to serious diminishment. In the connects the user with more people than possible end social networks may be like the gold rush, before and enhances daily contact, creating a leaving users with a few flecks of nearly worthless network among networks of “friends.” The second dust—and a yawning emptiness. law is Reversal or “flipping,” when enhancement Yes, I know, Facebook helps people stay in becomes the norm and invites a reaction. Face- touch. Plus almost everyone I know is on it. But book connects the user with too many friends and being in constant “touch”—what an ironic meta- crowds social space, so as to undermine connected- phor—in many instances keeps users from being ness. The third law is Obsolescence—the displace- in touch in other ways, i.e. phone, in person, or ment of older technologies and social structures. even email. I would argue that the most valuable Just as email obsolesces regular mail, Facebook connections on Facebook are those that already obsolesces face-to-face interaction. Law four is the have a strong face-to-face origin. Personal presence law of Retrieval. Facebook retrieves the long-lost is a key to evaluating our use of all media. “The friends from childhood or high school, including last defense of every Facebook addict is: but it helps the use of older technologies or social connections. me keep in contact with people who are far away! The renewed friendship may invite an actual visit. Well, e-mail and Skype do that, too, and they have These four laws are meant to help us understand the added advantage of not forcing you to interface each new medium. with the mind of Mark Zuckerberg—”11 and I The oddest aspect of social networks is that might add giving away your profile and privacy to “going out” into the wide world through a screen advertisers and who knows who else. Smith, who gives the illusion of broadening one’s exposure to by the way was a student at Harvard with Zucker- the world. And yet, because social networks focus berg, concludes her review, on a circle of friends, very little is learned about The Social Network is not a cruel portrait of the context of those friendships—what is going any particular real-world person called “Mark on in the present or what has gone on in the past. Zuckerberg.” It’s a cruel portrait of us: 500 mil- Personal relationship defines the circle of one’s lion sentient people entrapped in the recent world—a small circle indeed. Furthermore, the careless thoughts of a Harvard sophomore.12 Servant Viewing Servant

9 Marshall McLuhan and Eric McLuhan, Laws of Media: The New Science (Toronto: University of Toronto Press, 1988). The 10 Jaron Lanier, You Are Not a Gadget , quoted in Smith, “Gen- laws were worked out in the last decade of Marshall’s life in eration Why?” 58. collaboration with his equally brilliant son Eric. Eric’s Electric Language (New York: St. Martin’s Press, 1998) was an attempt to 11 Ibid., 60. communicate the Four Laws in popular presentation. 12 Ibid.   6YKHPULK:LY]HU[ =VS\TL  or promoted. or omnipresentTV,on network not glorified but also isthanwhat notworse rough certainly language, 13–14). John face” (3 face to ink. Ihope toyousoon, and seetalk we will withpen and would rathernotwrite to you, I but socialthought of had muchnetworks: “I write to apostleJohn wouldhave the I what tion”? wonder digitizationsay of life”—orshouldI “dis-integra- the midst the electronicof revolution. “It’s thetrue in our place prodsus ponder to unwittinglyit or it superbly because is wittingly crafted and because gations very challengingnewterrain. thisthrough shouldarticulate policieshelp guidecongre- that sessions our lives?Then ties of networks inthese the issues through.Whatare benefits and liabili- for example, these challenged should be think to church, creation? youth groups,Sessions asas well family,God, humans, relationshipstoaffect our the use networks? Howthese of socialdo networks orsession limitencourage what degreeshouldthe ministryaffect the networks church? the To of themselves andtheir congregations.Howdosocial the Bible? modify does it relationship texts,especially our to lives?Howinour of thechurchand itsimportance How does sociala change network our perception our use scales towardtip the to enhancement? howlater,ing fromthese? the If maywemodify family,neighbors, or detract- friends,andtheLord, participation enhancing with church,relations our socialour network alter andspiritual Is space? our the media ourselves. and of Howdoesthe social mustnetworks, we askseveralhard questions of Servant New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds Reviewer’s contentcaveat: The SocialNetwork Church mustofficers questionsask these of In order whirlpoolofIn socialnavigate to the . servesasthepastorofAmo- isa must-seemovie,both sexual contentsexual and Ordained community on the subject of evolutionary theory. In my opinion, Marilynne Robinson’s recently Servant published Terry lectures are a case in point. They are nothing short of brilliant!5 Therefore, following Machen’s lead, I will not Truth pretend to speak authoritatively on matters outside my training and expertise. Even so, because I am a minister and trained in Semitic languages and Preachers in Lab Coats literature, and because I have been called by God to prepare ministers for the gospel ministry, I have and Scientists in Geneva been interested in the relationship between sci- ence and Scripture. I have recently followed some Gowns of the discussions on this relationship and will make a few comments on how I think this discus- 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ 6USPUL5V]LTILY sion should be framed in the future, at least with respect to tone among officers in the OPC. What I have observed through the years in the second- by Bryan D. Estelle ary literature and in personal conversations is that people in the church are vexed by this relationship Introduction between science and Scripture, which is ultimately It is well known that J. Gresham Machen a challenge of how to relate general and special avoided direct comment on the subject of evolu- revelation. As officers in the church, we need to tion. This may have been for several reasons.2 For think through our response to such concerns raised example, Machen was content to make reference from trained and untrained scientists. The second- to Benjamin Breckinridge Warfield’s works when ary literature touching on this issue is voluminous. asked about the subject of evolution. Even so, To cite only a few examples from our own small according to D. G. Hart, Machen garbled some of circle, the recent resignations of Old Testament the subtleties of Warfield’s views.3 Perhaps Machen professors from Reformed seminaries and the flurry would have thought differently if he had seen the of writing in the blogosphere indicate that there effects of social Darwinism on so many aspects of is much thinking in the future that needs to take civilization, including the rise of the Nazis.4 place in these crucial areas.6 Furthermore, despite I am not a trained scientist. Although I have the fact that our denomination went through a taken a number of science courses at the Univer- sity of Oregon, of which my favorite was a geology class on glaciers, my training has been almost 5 See Marilynne Robinson, Absence of Mind: The Dispelling of entirely in the humanities. I do think that the hu- Inwardness from the Modern Myth of the Self (New Haven: Yale University Press, 2010). manities have many things to say to the scientific 6 The readers of this journal are probably well aware of the firestorm created by the publication of Peter Enns’s book, Inspira- tion and Incarnation: Evangelicals and the Problem of the Old Testament . After leaving Westminster Seminary in Philadelphia, 1 http://www.opc.org/os.html?article_id=220&issue_id=59. Enns became a biblical studies fellow at the Biologos Founda- 2 See D. G. Hart, Defending the Faith: J. Gresham Machen tion, a science and Scripture think tank, and has published on the “Biologos Forum” regularly on the Web on issues pertinent and the Crisis of Conservative Protestantism in Modern America Truth Servant (Baltimore: The John Hopkins University Press, 1994), especially to creation and the historicity of Adam. Other examples could be 96–107. cited as well. For example, the most recent edition of the journal of the American Scientific Affiliation, Perspectives on Science and 3 Hart, Defending the Faith, 98. Christian Faith (September 2010), is devoted to reflection on the 4 See Marilynne Robinson, The Death of Adam: Essays on historicity of Adam, genomics, and theological reflection in light Modern Thought (New York: Picador, 1998), 40. of evolutionary science.   6YKHPULK:LY]HU[ =VS\TL  God (Genesis 1:26–27),”2:7, had primateancestors,the to contrary Word of Adamthat stating of with “thepublicoffence charged who was a rulingelder lengthy trialof pages 296–300. of theOrthodox PresbyterianChurch For see the details, 7 creationistsICR—In- (hehadin mind certain Christian), that the a professinghe claimed when several years ago trainedis scientista (he andnot Preachers inLabCoats towards hotly debated topic? this andreflections, especially attitude andpostureour some parametersshouldguide that our thinking, the historicityAdam, andhowof canweset forth sayWhat doesScripture theissue with regard to of influence churchofficer’sa thinking thisarea. in a suggest posture that think should inform and I Scriptures into onearea the of to application of Therefore, towardsarticle,end of this Iventure the evangelicalconservativecircles. Reformedand disputeda just hasn’tbeen pointuntil recently in crucialalways been Adam has to our it theology; especiallythe historicity days,since in recent of especially doctrine of This man.is our true on it creation, concernwhen matters of touches we claim scriptural support positions. for our questionssilent on these insofar well, least as as at do as well would in the church remain to officers current questions,silent certain andare also weon issue, butthey say Scriptures this things to on have the with peoplein our churches.I think that for productive dialogueforwardand suggestaway andamong conservativeChristians some scientists this article attitude describe I’ve observed to is an tion is going to disappearin anytime soon.My goal relationship and the scienceof revela- to biblical sues surroundingScripture in creation as recorded Assembly doesn’tappear as thoughis- 2004, it of was receivedof creation doctrine General the by that committee’sthe fact a despite the report on courts, our church ofand the highestlevel reached I was struck by mywas struckby brother-in-law’s I comment For vital most most of area is Christians, this Minutes oftheSixty-thirdGeneralAssembly , June 6–13,1996,especially 7 andwhose appeal ist; that is, they seek to find harmonyis, seekbetween the find ist; that they to entific.” Creationistapproaches often concord- are argumentbecomes allegedlyas“more sci- well,the onesevolution.Withthispublication, andensuing in the alternative ing schools for public view an to an equal develop was to the goal that fairhear- or seems ICR,it formation begun. Withthe the of Christianity, culture was a majorparryin wars the bannerof public schools.Baptizedunder the the forcreationisma tohearing develop was fair in Withgoal the the ICR, Scripture. of formation onbased scientific observationindependent of ment of creationism claims, alleged, it was making publication.Nowoccurred with this the move- Press, 1996). Creation-Evolution Debate The BattleofBeginnings: Why NeitherSideIsWinning the (Downers Grove,IL:InterVarsity Press,2000), andDelRatzsch, Science andChristianity:Four Views thefollowing Someof summariesarehelpfully describedin 8 Whitcomband Morris. 1961 of publication in charlatans. and that for one was ascientist,werethey basically ever, thosecreationists not doingwere realscience, which to the soundedgood; how-untrained ear theirthe university materialon campus debate, in saying theyhada presentingof pretty slickway coats.” lab are “preachers in of hisway Thiswas Creationstitute for Research—representatives) published a slow, gradual, uniformInprocess. 1974, Morris through came be present the world ofto the form positionspresentedcontrasttoin mostuniversities: movement.ence stark Indeed, theseviewsarein mentioned ously opinionsthe Creation of Sci- mayoffer differentelation thanthese previ- results of the andScriptures of generalrev- interpretation etc.legitimate But globaldevastation, catastrophic fossil bedsbeing hugedeposits of theresultof a fallmankind, of with observation the present of earth, no animalwith death possible before the creationinhis Wordabout enough: young was a Bible.What Godhadtold usrevelation in the point was God’s starting world whose the view of Creation Science becamewith popularthe Scientific Creationism (Downers Grove,IL:InterVarsity The GenesisFlood, 8 This book Thisbook presented a , ed.RichardF. Carlson . shift. A dramatic by Scriptures (as they interpret them) and the findings of nature’ and the ‘book of Scripture,’ both of of modern science (as they interpret them) with which were understood to be mutually reinforcing examples ranging from disciplines in cosmology, revelations of the same God.”11 Other scientists chemistry, physics, and biology. who are Christians, such as Howard Van Til at Calvin College, argue for a kind of partnership Scientists in Geneva Gowns between theology and science. Van Til contends In contrast to the preachers in lab coats are that the community of scientific scholars and the what I am calling “Scientists in Geneva Gowns.” community of theological scholars are partners in Here I have in mind practicing scientists who theorizing, each making its own unique contribu- 12 depart from the rigors of their respective disciplines tion in the search for truth. For Howard Van and make exaggerated claims with an overstated Til, there is not any one doctrine of creation, but 13 degree of certainty with respect to the contempo- many portraits of creation. There are also secular rary scientific picture. Sometimes they will even scientists with whom we engage in conversation make grandiose claims for a particular cosmologi- or who wander into the corridors of our churches. cal worldview. They have left the realm of science All these different groups raise important issues for and entered the realm of “folk science.” 9 Carl officers in the church on how we should posture Sagan and his views on the cosmic structure of the ourselves regarding debate on the relationship universe are a good example of this. between science and Scripture. Having discussed the extremes, we now enter the world of real scientists. These are scientists who A Way Forward for Officers in the Church may not be donning Geneva gowns; rather, they What is the way forward in the midst of these are merely wrestling with what it means to be a constant questions and this tendency for preachers Christian scientist. They may be Christian scien- to don lab coats and for scientists to don Geneva tists who question inerrancy and invoke a common gowns? I propose that the way forward is for of- sphere in which they claim there is really not a ficers in the church, especially ministers, not to different way that Christians and non-Christians fall into either of these inclinations. They should do science. They may even invoke Stephen Jay be preachers in Geneva gowns, no more and no Gould’s NOMA principle, the principle of non- less. Of course, if they are trained as scientists, overlapping magisteria, in which “science and then it may be permissible for them to speak religion are not in conflict, for their teachings on matters scientific. However, the utmost care occupy distinctly different domains.”10 In the view should be taken not to make dogmatic scientific of nonoverlapping magisteria, “Each subject has a statements as if speaking for or out of the church, legitimate magisterium, or domain of teaching au- since our interpretations of the book of nature may thority and these magisterial [sic] do not overlap.” be mistaken. After all, scientific paradigms are in What is the danger here? constant flux and worldviews will change once a Stephen Meyer, who used to teach at Whit- significant amount of data generates a paradigm worth College but now is part of the Intelligent shift, as Thomas Kuhn taught us so many years Design (ID) movement, advocates a position of ago.14 It seems to me that several things can be “qualified agreement.” He states that “scientists affirmed here. often affirmed the agreement between the ‘book

11 Ibid., 131. Truth Servant 9 See Howard Van Till, Davis A. Young, and Clarence Men- ninga, Science Held Hostage: What’s Wrong with Creation 12 Ibid., 198. Science and Evolutionism (Downers Grove, IL: InterVarsity Press, 13 Ibid., 203. 1988), chaps. 1–2, 9. 14 Thomas Kuhn, The Structure of Scientific Revolutions (Sec- 10 Carlson, Four Views , 71. ond Edition; Chicago: University of Chicago Press, 1970).   6YKHPULK:LY]HU[ =VS\TL  geologists present.”geologists distinguished the exegesis facts from these of that everyone.ed by factsmustBut these be rigorously Scripture and must therefore be believingly accept- just as much content Holy the of God asof words togeology. thefacts by advanced These facts are objection, one has any no one theologiansaid, “No same ears, but that to our misunderstood.” are naturebook of badly read and often so poorly Scripture the of book of the textof and thetext the arises derstandings. “Conflict only because both own is it our usually due conflicts arise, to misun- and natureisScripture. When of there thebook with science,book of the is that there he claimed ofissuewith harmonizing the dealing Scripture as scientistscoats or in Geneva gowns. try as would posture themselves to preachers lab in present climateasweare thosethat surrounded by matters. These pointsemphasis deserve in the thanChristiansin scientificworld grasp of this non-Christian scientists better may a actually have needs interpreting. materialworld, the whether in Scriptureor in Van Til’s in God’s work revelation, is that alldata 7 Bavinck, 17 Theology HermanBavinck, 16 (Nutley, NJ:P&R,1974),especially chaps. 6–7. CorneliusVan Til, 15 own thatTerryis view Gray’s viewsweresome- General heard that Assembly,speeches I at my Mr.hold I do not Gray’s Because views. the of OPC duringtheTerry above. to alluded Gray trial, churchinthe courtsthe of the home to brought issuesAt was authoritatively. these least oneof ministerschurchmayspeak the andofficersin which area in me, is an seemsto form? This,it primateancestorsthat Adamhad gestingin some are questioninghistoricity the sug- Adam orof caliber. highestthe of a Reformedtheologian advanced by Herman Bavinck madesimilarHerman Bavinck points.When One thing wecanaffirm from One thing Cornelius But what should we make of today whothose (Grand Rapids: Baker,1999),120–21. In theBeginning 16 In theBeginning:Foundations ofCreation It maysoundsomewhatstriking It An IntroductiontoSystematicTheology 15 17 He also claimed that manyHe claimed that also These are striking statements are These striking statements , 126. can have any objection, any have

Murray’s acarefulbalancebetweenthedistinctive- maintaining with otheranimate beings thisearth,” on 7.Notice,however, Murray, Man,” “Originof alsoaffirmedthat“Manhas affinity 20 Hart, 19 Carl Winter,1971),17–160. sumerischen undakkadischen Sc Giovanni Pettinato, CT: Four QuartersPublishingCompany, 1987),105–110,and H. Pope and DeathintheAncientNearEast:EssaysHonorofMarvin OldTestamentwork, “Dust:SomeAspectsof Imagery,” in on theissuesat hand.Germanetothismight be DelbertHiller’s awaysee presentlyhow fromMurray’s itcantake points touching understanding of Gen.2:7maygrow withrereading. ButIdonot functionedin theBibleandancient NearEastthat our metaphor how analysisof of fromthestandpoint the the dustmetaphor maycometobe,basedon further1977), 3–13.It reflectionon in SystematicTheology in but disagreed withit.SeeJohnMurray, Man,” “TheOriginof Mr. Graywasalreadyveryfamiliar Murray’s with argument, 18 cieshave evolved may lowerfrom life.” formsof I drawthe that human spe- backfrom notion “the existing genetic material? possibleis that it createdfrom pre- Adam was some Or, morepreciselyfrom Terry Gray’sperspective: foreground: did Adam ancestry? have biological that casedidless, following force the the topicto misrepresentedtimes neverthe- that trial; during positionwas faulty. showment basedon thatverseto that his him own from Genesis2:7andpresented Murray’s argu- sembly, triedto persuade Terry I Gray arguing by from ProfessorKline. the followingof position. Some points derived are attempt in dissuadeto an fromhis him erroneous spondence Mr.with Gray as on these matters well Meredith corre-G.Kline hadengaged in private tinuumbiological. was that con- scriptural exegetically from data the tinuous), think that oneishard I pressed argue to Creator’sthe con- wisdom, but biologically not continuity,teleological acontinuity by designed human the toAdam called typological- (Kline this continuityof affinityor subhuman from creation Althoughsome kind Adam. been theremayhave creationthe humanbeing,ofform the life in had biological continuumno withsome lower Collected WritingsofJohn Murray Prior to the appealPrior toprocessGeneral at the As- It It possible is humanargue to that thespecies ,

ed. JohnH.MarksandRobertM.Good(Guilford, Defending theFaith Das altorientalische Menschenbild unddie (Edinburgh: Truth Bannerof Trust, 18 In otherwords, with Machen, 20 , 98. To seem arguethuswould höpfungsmythen , vol.2 : SelectedLectures (Heidelberg: Love 19 to be an overinterpretation of the text in ques- In conclusion, I myself am happy when the tion (Gen. 2:7). After all, the result of the action Intelligent Design scholars marshal evidence that described in that verse was the animating of the pokes holes in the pretentious positions of the man-creature, not the transformation of something scientific community, which acts as if an evolu- already animated into man as man (see Ezek. 37:6, tionary position is the only possible position in which seems to be relevant). As an ancillary note, today’s world.23 Even so, the ID movement has its even if one were to argue that Genesis 2:7 allowed own background and presuppositions that should for the origin of humankind through some kind of not be neglected in our appraisal of it, even as the biological parentage (it seems a condition contrary checkered history of the creationist movement to fact), such a process is not within a responsible should not be neglected.24 We don’t want preach- exegesis of Genesis 2:21 in light of the origin ers in lab coats, and we don’t want scientists in of Eve on the basis of the analogy of Scripture Geneva gowns; we want just the opposite. (see 1 Cor. 11:8 and 1 Tim. 2:13). Furthermore, It is neither safe nor advisable for the church although I do think it is possible to argue for the to make claims that go well beyond scripturally assumption of ordinary providence being present warranted data to argue against the scientific in operation during the creation week, based on guild. As Marilynne Robinson claims, “Creation- the exegesis of Genesis 2:5–6,21 nevertheless, it ism is the best thing that could have happened to does not seem permissible to appeal to the process Darwinism, the caricature of religion that seemed of evolution operative and accessible to scientific to justify Darwinist contempt for the whole of testing and demonstration during that creation religion.”25 On the other hand, the church must week. Why is that so? Because, according to Gen- speak where her Lord gives her authority to do so: esis 1 and 2, the creation of humankind was part it seems self-evident to me based on the Apostle’s of a process that has ceased now. 22 In other words, treatment of Adam, among other reasons, that one the process of creation described in Genesis 1 and cannot build a historical gospel on a nonhistorical 2 as a six-day creation week, followed by God’s Adam. On this we should not be silent as officers seventh-day cessation of that process, apparently in the church. consisted of ordinary providence punctuated by supernatural fiat creations. It is, strictly speaking, a Bryan D. Estelle is a minister in the Orthodox terminated, closed period of time. It is wonderful: Presbyterian Church serving as associate professor of God spoke the creation out of nothing and into Old Testament at Westminster Seminary California nothing. The result was very good. The magisterial in Escondido, California. creation week, a week in which ordinary provi- dence and the supernatural were both operating is a unique week, different in kind from every other week thereafter, although analogous to subsequent weeks in human history.

ness of Gen. 2:7 and Gen. 2:19 correlated with other integral verses while maintaining yet that “the difference must not be 23 See the author’s reviews forthcoming in Ordained Servant of allowed to obscure for us the all-important lessons of affinity Stephen C. Meyer, Signature in the Cell: DNA and the Evidence implicit in the consideration that God formed the man dust from for Intelligent Design (New York: Harper One, 2009), and Wil-

the ground [sic].” liam A. Dembski, ed., Uncommon Dissent: Intellectuals Who Truth Servant 21 But not mere ordinary providence, also supernatural divine Find Darwinism Unconvincing (Wilmington: ISI Books, 2004). fiats are evidenced in the text. 24 See, for example, Ronald L. Numbers, The Creationists: From 22 Ordinary providence continues of course punctuated by Scientific Creationism to Intelligent Design, Expanded Edition occasional supernatural occurrences, e.g., the Red Sea event, the (Cambridge, MA: Harvard University Press, 2006), 373–98. resurrection of the dead. 25 Robinson, The Death of Adam , 40.   6YKHPULK:LY]HU[ =VS\TL  6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Comes toAmerica The Huguenots: Calvin History Servant http://www.opc.org/os.html?article_id=221&issue_id=59. http://www.opc.org/os.html?article_id=216&issue_id=58; 1 century: (1)andunscrupulouscentury: the “reactionary hearts of Frenchfor the citizens sixteenththe in Schaff notes beliefsthree religious that competed the apostles.” since school Christ of perfect Scottish Reformer “themost John Knox called it Calvin’s ReformationGeneva uponthe that the laymen returningSo influential thoselands. was to of religiouseducation training and and forpastors andforFrenchBritish haven exilesand center a Calvin. This Swiss cityand churchbecame its a spiritual Jean (John) ofneva underthe leadership Ge- in Reformation had firmlyestablished been peoplefrom death. sin and save his God to was sent by Christ who faith in the a It was call search the to andtoScriptures return corruptionthe Romanchurch. ofthe confronted volatile already Europe, Luther’san statement door.the WittenbergCastle Thesparkthatignited nailedhis monk, famous on Ninety-five Theses OctoberOn AugustinianMartin Luther,an 31, Wittenberg,Germany,really beginsin in1517. the Huguenots The European Reformationand Reynolds E. Gregory by Nineteenth-century churchhistorian Philip the middleBy the sixteenthcentury,of the theNewRochelleHuguenots The historyof 6J[VILYHUK5V]LTILY

 6YKHPULK:LY]HU[ tion,” AndreeLongieret, “France’s Persecu- Huguenots:Survivorsof 5 Ibid.,52–53. 4 Parish ofFordham WilliamWatson Waldron, 3 Harper&Bros. 1877 by Baker BookHouse,1977),3:356–82.Originallypublishedin FrenchHuguenots. the Reformer, influenced than anyother Calvin or Calvinisticor religion France.” in Reformed the came synonymouswith“professorof probably thoughtermof originally a reproach,be- throughout Paris and other Frenchto cities,lasting leaders.Theother Huguenot massacres spread and king orderedthe assassination of Coligny the of the Huguenots. the of Coligny,pard de and political leader military the France).attempted Assassins kill Admiral to Gas- Henry (thefuture of Navarre Henry IV III of tant wedding king’sthe of Margaretthe Protes- tosister Paris,gathered in Catholic a stronghold, forthe most prominentMany of the Huguenots had Day Saint-Barthélemy). Massacre de la (Massacre verity place, knowntook St. Bartholomew’s as the se- tholomew Apostle, persecution startling the a of the of eve on feast of Bar-inlater,1572, the PhilipSchaff, 2 compromising leaders of virtue” like Calvin. Rabelais; and(3)the “high intelligence un-and sance culture and frivolous skepticism”like men of (2)the Renais-Ignatius Loyola; likeJesuit “elegant fanaticism” RomanChurch leaders the the of of grew by about 2,000 bygrew three next penned.During the church years the Rochellewas La theConfessionof originaldraft of church met secretly Paris.in that the Itwas there inguenots France intensestruggle. history of is a the man Catholicin allegiance, history of the Hu- France’spolitical was predominantly structure Ro- conflict. the Gallicanside the of Since tension on ence. The Huguenots simply exacerbatedthat andinflu-Gallican nationalism RomanCatholic In France tension existedbetween of long history a quo Europe. political of status the to dous threat In 1559 the first synod of Huguenot of In 1559 the first synod the The Reformation movement a tremen-proved The PresbyterianJournal The CreedsofChristendom (NewYork: KellyandBros., 1864),54.

TwoAugust dayslater,on 23, 3 The very name “Huguenot,” Thevery percent! Huguenots ofWestchester andthe (Oct. 16,1985),9–10. 5 But then a decade then But 4 (GrandRapids:

2 More several weeks. Estimates of the dead vary between Calvinism in France: The Confession of 5,000 and 30,000. La Rochelle After years of conflict, the Huguenot churches The beliefs of the New Rochelle Huguenots were officially tolerated by King Henry IV under were the same as those to which their Huguenot the terms of the Edict of Nantes in 1598. The edict forefathers had subscribed more than a century mandated a freeze on Protestant places of worship earlier. “The Huguenots adhered to the pure in an effort to keep peace between Roman Catho- principles of their pious forefathers, as contained lics and 1.5 million Huguenots. in the ‘Articles, Liturgy, Discipline, and Canons, This legal settlement was short-lived, however. according to the usage of the Reformed Church in After twenty-eight more Huguenot synods and France.’” 8 many wars, synods were prohibited by the staunch The doctrinal foundation of their beliefs is Roman Catholic Louis XIV, “The Sun King,” in found in the Confession of La Rochelle, also 1660. He delivered the final blow to the Huguenot known as The French Confession of Faith or church when he revoked the supposedly irrevo- Confessio Fidei Gallicano. The rough draft of this cable Edict of Nantes in 1685. The Protestants confession was written by John Calvin himself. of France became even more of a persecuted Calvin’s pupil, Antoine de la Roche Chandieu, remnant, calling themselves “The Reformed assisted him and brought the draft to the Synod of Church of the Desert.” A royal law issued in 1686 Paris in 1559, where it was revised and approved. made attendance at secret meetings of Huguenots Calvin’s successor, Theodore Beza, delivered the punishable by death. Gray’s history of the French confession to Charles IX at Poissy in 1561. In 1571 Huguenots reports, “Royal administrator Louvois the Synod of La Rochelle (seventh Huguenot looked on the breaches of the law with fury. He synod) adopted it as the doctrinal basis for the directed Foucault, in Poitou: ‘… let orders be given French Reformed churches. From that point it was to the dragoons to kill the greatest part of the Prot- called the Confession of La Rochelle. It was “sol- estants that can be overtaken, without sparing the emnly sanctioned” in La Rochelle by King Henry women, to the end that this may intimidate them IV in the presence of the ardent Huguenot Queen 6 and prevent others from falling into similar fault.’” of Navarre, Theodore Beza, and Admiral Coligny.9 Many Huguenots were pulled apart on the rack, The doctrinal substance of the confession was burned at the stake, or consigned to the infamous essentially that of Calvin’s Institutes of the Chris- French galleys where no one survived more than a tian Religion, though the synod slightly revised the few years; others who sought to leave France were order of topics, placing the doctrine of Scripture refused permission to emigrate and subjected to first, instead of the doctrine of God. The forty numerous restrictions and atrocities instead. articles that make up the confession sum up the In the years immediately following the Revo- biblical faith of the Protestant Reformation. cation, between 200,000 and 800,000 Huguenots The confession begins, where all the Reform- fled from French tyranny; no one knows the exact ers began, with God. Articles 1 and 2 set forth God 7 number. Thousands of these Huguenots eventu- as one who speaks in creation and in his written ally settled in the American colonies. New Amster- Word. Articles 3-5 define the Word as synonymous dam (presently New York City) was a major refuge, with the sixty-six books of the Old and New Testa- and it was from that colony that a small band of ments. This and this alone is the final authority by Huguenots came to settle New Rochelle in 1688. which “all things should be examined, regulated, Servant History Servant and reformed.” Therefore, the ancient creeds (the

6 Janet Glenn Gray, The French Huguenots, Anatomy of Courage (Grand Rapids: Baker Book House, 1981), 247. 8 Gray, French Huguenots, 260. 7 Ibid., 245. 9 Schaff, Creeds of Christendom, 3:356.   6YKHPULK:LY]HU[ =VS\TL  Christ’s atonementalone.Thelaw God of the is however,fication, are elect forthe acquittedby do goodworks.These merit justi- notworks do God’sthereforethe powerlife and peoplenew to end. gives the believe andpersevere He faithto in to Spirit the elect of Articles21–23.The enables he“declareswhich andtestifies his love us.”to the free promisesrevealed hisWord God in of by Faith is realizedby alone. faith state depends on his access of the Father.people to Thisjustified God and providestor between man, the confident Christ,the God. media-declared righteousby only own, our merits, of any not man thatsinful is all of doned theironly It through Christ’s is sins. rifice alone and par-peoplefully justified his are behalfhis people.ThroughChrist’sof perfect sac- goodnesstowardsmable us.” sending shows hisSon, God “his loveandinesti- (contrary one person heresyServetus).ofIn the to andfully is inTherefore, he both fullyGod man human natureby powerthe theHoly Spirit. of himselftois theeternalSonof Godwhotook a Jesus providedinis Christ. He the salvationthat (Article12). throughmercyJesus Christ has graciouslyhis by save free his elect chosento of Pelagius). Man God arebelagainstGod, but is as all in theirof heresy the activities (contraryto corruptedsinby their in naturesas well are totally God’s image.Since Adam’s historical all fall, men comforttois God’s meant doctrine children. sovereignhappens theworld.”will allthat in This “disposingentire creation, and ordaininghis by 8 declaresthat his God in providence controls his all thingsvisibleofCreatorand invisible.Article Godin He the Article 7. is the worksof sovereign Hilary,Athanasius,and Ambrose, Cyril. ancientity as expounded the by church fathers setsTrin-orthodox article forththe the doctrine of confessed God, were the by sixth Huguenots. The Creed), beingWordwiththe accordance in of Apostles’ Nicene Creed, AthanasianCreed, and Sanctification by the Holy Spirit is the Sanctification the by Spiritis subject the Holy Articles 17–20showon workChrist of the the completenessof forth Articles 13–16set expound doctrineman asofArticles 9–11 the The Frenchwith Confession deal beginsto

the seriousness of the Huguenot effort to ensureto Huguenot effort seriousness of the the pepperedwith Scripturereferences, demonstrating unbelievers. the even if themselvesare authorities taxes, ing theirreverenceby obeying them laws andpay- Christians should therefore submit to,honor, and rulers exercisea authority.” “legitimate and holy crimes”against Ten the Civil Commandments. magistratehas the powersword“suppresstothe of restraint God forthe ordained byjust The sin. of and strengthen his throughfaith. church Lord’sSupper. uses Spirit Thethese to nourish sacraments:two reveals only baptism andthe Christ The in Jesus believers. to covenant new Word”the andsealas God’s confirm to aids grace humaninventions. church shouldgovernwisely and notaccording to recognizedas qualifiedand the electedto office by offices Thosemen whoare the church. the of Jesus Christ.”Noone shouldappoint himself to head, oneonly sovereignand universalbishop, pastorsdeacons. All are equally “one under the offices pastors, overseers, of the and establishes “papalassemblies,”the are nottrue theychurches. Word “pureBecause the banished”God of is from imperfect and harborhypocritesin their midst. evenchurches; such pronetochurches are be growthpromote theirin itof aretrue practice Only churches that are Word the to faithful and Christians to submitare the church. to Christin and Word the preaching of and sacraments.”All authority andordered so provide the to as “ministry church. Christ’sisinstituted bythe of church The “imposing yoke conscience.”a upon the indulgences,and works-salvation, are rejectedas humaninstitutions,such purgatory, as celibacy, revealedprayerof in the WordAll God. other of cate. Prayerto the is the contrary tosaints model Christ,our through Jesus God alonetoonly advo- forthe Christian. rulelife of The text of the Confession of La Rochelle isLathe ConfessionofThe textof beto declarethe civiland 40 Articles 39 state The sacraments(Articles34–38) are“added to governmentBiblical church (Articles29–33) demonstrate theimportance Articles 25–28 Prayer, according be offered to Article 24,is to that their beliefs were “decided by the Word of of the forty-two original families in New Rochelle God.”10 It is praiseworthy that their effort to remain were natives of La Rochelle, and fifteen more fami- faithful to God’s Word became a matter for which lies came from within a twenty-five-mile radius of they were willing to die. In the dedication of the that stronghold of French Calvinism.12 In any case, confession to King Henry IV, the king is reminded all of the original settlers of New Rochelle were “of the persecutions that we have suffered, and French Calvinists. suffer daily, for wishing to live in the purity of the From the beginning, the Huguenot settlers Gospel and in peace with our own consciences…. demonstrated that their lives centered around And this is the only reason, Sire, why the execu- their religion. William Waldron, in his book The tioners’ hands have been stained so often with the Huguenots of Westchester, notes, “It is much to blood of your poor subjects, who, sparing not their the credit of the Huguenots in New Rochelle that lives to maintain this same Confession of Faith, under all difficulties they attended to the interests have shown to all that they were moved by some of the church.”13 Even the layout of the early settle- other spirit than that of men, who naturally care ment was indicative of the centrality of their faith. more for their own peace and comfort than for the In 1727 Huguenot Pastor Pierre Stouppe remarked honor and glory of God.”11 in a letter that there were “about a dozen houses The French Confession of Faith is a fine round the church.”14 summary of what has historically been called The year after their arrival in New Rochelle Calvinism. And since it was essentially penned by (1689), the Huguenots settled their first pastor, the the very man whose name has become associated Rev. David de Bonrepos, D.D. He had come to with that faith, our notion of what was distinctive America with refugees from France. about Calvin’s theology needs to be revised, if not Somewhere between 1692 and 1697, the first entirely corrected. Calvin was not merely inter- wooden church building in New Rochelle was ested in “double predestination,” as many have erected near the Old Boston Post Road, close to unfairly characterized him. He focused on the the site of the present Trinity Church. It is believed larger idea of God’s greatness and glory manifested that in the interim the early congregation met in in his marvelous sovereign grace toward needy the Guion house on Bonnefoy Point (presently sinners. Hence Calvin was interested in the totality Hudson Park). 15 of God’s self-revelation in Scripture. And though In 1695 the church called its second pastor, Calvin certainly believed that man is a depraved the Rev. Daniel Bondet, A.M. Born in France in sinner, he also believed that man redeemed by 1652, he studied divinity in Geneva under the Christ finds his true humanity and potential real- famous Calvinist theologian Francis Turretin, who ized as the image-bearer of God. In short, Calvin taught theology there from 1653 until his death submitted his great intellect to the whole counsel in 1687. Turretin’s influential, systematic, three- of God. And such is the religion our forefathers in volume theology, Institutio Theologiae Elencticae, New Rochelle brought to these shores in the late was published in 1688. This became the basic seventeenth century. theological textbook in Princeton (New Jersey) Theological Seminary until Charles Hodge’s three- The Church in New Rochelle

It was quite appropriate for New Rochelle to 12 Peter Steven Gannon, “Our Huguenot Foundation” (unpub- be named after its French sister city since fifteen lished paper, 1988), 5. Servant History Servant 13 Waldron, Huguenots of Westchester, 51. 14 Ibid., 34. 15 Henry Darlington, Jr., “The Significance of New Rochelle 10 “Dedication to the King,” which begins the French Confes- as a Huguenot Settlement,” in Huguenot Refugees in the Settling sion of Faith. of Colonial America (New York: Huguenot Society of America, 11 Ibid. 1985), 237.   6YKHPULK:LY]HU[ =VS\TL  also studieddivinity pastoruntil was Geneva. He in 1680,had the deceasedBondet.Stouppe,bornin theirchurch of Lord. the devotion to theHuguenots’ clear exampleof this industryand sceneof depicts dedication—a Post lobby wall presentRochelle New the of Office life.” his “faithfulness …industry … and unblemished Increase and Mathercommended him Cotton for Boston. GovernorStoughtonandthe Reverends the Indianseasternof NewEnglandaround century. superseded latenineteenthvolume work in it the 8 Ibid.,264. 18 Ibid.,262–63. 17 Its Vicinity GabrielP. Disosway, 16 to finishtemple.”sacred the their in theirstones in aprons andhands mortar femalesthe carried thecause: “Eventributed to of thepresent Trinitymember Church.Every con- stone edificeforty-foot thirty-foot by the site near lem. “Venerableprob- Society” solved the monetary minister, funding and the fromhis denomination’s a Anglican its pastor living was anBondet wage. unable pay small Huguenotcongregation was to formityAnglicanism to was purelypractical.The Avenue.on Pintard the presentPresbyterian New Rochelle of Church French Calvinistgrew congregation, which out of Those who didfew not conform continuedas a TrinityEpiscopal on HuguenotStreet. Church present became gregation the forerunner of the York. New Province of the church of Thiscon- the established England, form to Church of the to con-New Rochelle the Huguenotchurchin New Rochelle. under Churchto England,Bondetcameof the Propagation of the for the ForeignGospel in Parts, In 1723 In Rev. replaced Pierre A.M., Stouppe, Bondet was widely knownBondet waswidely with forhiswork In 1710–11 Bondet 1710–11 In oversawBondet the building a of The recordindicates that thereasonfor con- members 1709 all two of In led Bondet but 17 16 As amissionary for the Venerable Society (New York: James G.Gregory, 1865),262. The EarliestChurches ofNewYork and 18 Themuralthe on causedmanyduring problems the ministry the of the conformityopposed Thisresistance 1709. of senting Frenchchurchin NewRochellestrongly ment andliturgy. church most wereprobablyin the areas of govern- “two fish.” similarlishchurchwas as despised to Rome as objected NewRochelle,Eng-church in that the YorkNew City,ministered whoalso in the French Rochelle churchwas exception. no conformed to the conformedto English church. the coloniesmost Huguenot churches throughout Englishcolonies,churchthe of the established was fact combined withthe Anglican that the church Rochelle Calvinism andtheConformityinNew churches. early settlers Rochelle New of werein their two chelle 1687–1776 ofNewRo- and IndexoftheHuguenotSettlers century.” nineteenththe OxfordMovementof the since more Calvinisticchurch was has beenever than it York. New Province of the of In those daysthe church established the Englandwas Church of ally Calvinistic.Darlingtonobserves,“The As both doctrin-wereEnglishchurch 1709 the in conformityemerged the from the of majority to Rochelle.two congregations TheNew to that fessional Calvinists, faith they broughtthis and 2 Ibid. 22 1 Disosway, 21 English Church). 1706; mostFrench thecolonies churchesin conformedtothe Gray, 20 Darlington,“Significance NewRochelle,” of 238. 19 HuguenotNew Yorkchurchinthe City. church continuedfromsupport worship to with overuntilhis death in 1766. when MichaelHoudinhis in1760, death took Pastor Moulinars French the of churchin As we have seen, the Huguenots were con-the Huguenots seen, As we have A Seacord’sof perusal FrenchMeanwhile, thelittle Calvinistic French Huguenots 19 21 Due to this confessionalsimilarity, this Dueto Earliest Churches Thesimilaritiesthat disturbed himthe 22 reveals howdeeply involvedthe In any case, he he In any and the dis-case, , 253–54 (cf. South Carolina Act of , 253–54(cf.SouthCarolinaActof , 266. Biographical Sketches 20 The New TheNew Anglican Pastor Bondet (1695–1723). fluenced by Francis Turretin’s Institutio Theologiae Moulinars’s predecessor in the New York Elencticae (1688). He would have been exposed to City church, Pastor Paul Roux, had taken a dif- this influential work of systematic theology during ferent view. He believed the schism between the his studies in the divinity school in Geneva, where two Reformed churches in New Rochelle was Turretin was a professor until his death in 1687. a scandal. Since his consistory agreed with the The strongly logical character and order of his separation of the New Rochelle French church, sermons indicates this. Stouppe’s confessional Cal- however, Pastor Roux was dismissed and replaced vinism is even more obviously confirmed by the by Moulinars. 23 fact that his sermons were biblical expositions of Pastor Roux’s acceptance of conformity was Calvin’s Catechism of the Church of Geneva, first characteristic of Calvin’s advice in favor of not published in French in 1541, which was “divided separating from the English church because of into fifty-five lessons, for the fifty-two Sundays of the Reformed doctrine expressed in the Anglican the year and the three great festivals.” The cat- Thirty-nine Articles. In 1764 the French consis- echism begins with a question similar to the first tory of New York City expressed a mediating question of the Westminster Assembly’s Shorter position when it declared, “We cannot change Catechism (1647): the form of government of our church. Not that Q. What is the chief end of human life? we do not consider the Anglican Church a true A. To know God by whom men were created.25 church of Jesus Christ but out of respect for our predecessors.”24 On one hand, it was understood On Sunday, August 7, 1737, in New Rochelle, that it would be wrong for the Huguenots to Pastor Stouppe expounded the twenty-seventh les- separate from the English church. On the other son of the catechism, which deals with the fourth hand, one might in good conscience maintain the commandment. His text was Exodus 20:8–11. Huguenot form of government and worship and Stouppe explained that man’s Sabbath rest is refuse to conform without going to Moulinars’s patterned after God’s rest following the six days of extreme of rejecting the validity of the English creation. God’s people are to follow this pattern be- congregation. cause he is the “Sovereign Legislator.” In the new covenant the Sabbath is changed from the seventh Examples of Calvinism in New Rochelle day to the first day because Christ has come and One of the most fruitful primary sources of the calls his church to celebrate his glorious resurrec- beliefs of the New Rochelle Huguenots is found tion, which signals the fulfillment of all the old in a collection of manuscript sermons written in covenant types and shadows. Hence, though the French by the successor of Pastor Bondet, Pastor ceremonial distinctives of the fourth command- Pierre Stouppe, and now located in the library of ment are passed away with Christ’s coming, the the Huguenot Society of America in New York substance of the commandment is continued in City. The fact that Pastor Stouppe took the time public worship on the Lord’s Day. The New Testa- to write the complete text of all of his sermons ment examples of our Lord and his apostles (Acts in longhand is a testimony to the importance he 20:7; 1 Cor. 16:1–2) as well as the testimony and placed on preaching of the Word. practice of the early fathers, such as St. Augustine Stouppe’s theology was no doubt strongly in- and Justin Martyr, establish Sunday as the proper day of worship for Christians. Retention of the seventh-day worship would be a rebellious step History Servant 23 Ibid., 265–66. backwards in the history of redemption, nullifying 24 Alfred V. Whittmeyer, ed., Registers of the Births, Marriages and Deaths of the Eglise Francoise a la Nouvelle York from 1688 to 1804 (New York: Huguenot Society of America, 1886). Intro- duction, xlix. 25 Schaff, Creeds of Christendom, 1:467–71.   6YKHPULK:LY]HU[ =VS\TL  7 Lucien J.Fosdick, 27 8 Westchester County, N.Y., 28 Westchester Rochelle PressAlmanac,1880),236;Waldron, his pronunciation clear,and full, intelligible.” and edification,hisbeing doctrine verysound and fied that“his much preaching is our satisfaction to the Venerablelater, sixtymembersof Society testi- articulated, verypractical. Severaldecades and clearly God- and Christ-centered, es. It is notably sacredday.”“our most richblessing, believersday ofas which gladlykeep Sabbath.ofthe Lorda Sabbath” the The“new is the “glorious accomplishment” Christ, Jesus of 173. Disosway, 26 Almighty,of Creator heaven and earth.” “In Primis soulGod toI Commendmy the Father Rochelle,carpenter”testified his from New in will, theirof actual beliefs authors. variety wordingof indicatesthat they expressed the more revealingthanmodern wills, as thewide muchbedocuments proveto convictions. These Huguenots clearly evince their religious strong New York City. hand, twenty-three miles theFrench to church in local Frenchwalked, congregation) they shoes in when aministerSupper availableinthe wasn’t several the Lord’sSundays ayear(probablyfor bath worshipseriously is evidenced by fact that the Resurrection Ishallreceive by thesame again the like manner,”General the that “at hope the in He requested Christianbody beto buried a his “in blessedRedeemer.”and my Suffering of Merits merciful for Salvationthrough Creatorthe hoping myofandhandmost keeping the soulinto my declaring, “First give andrecommend I all, of inchairmaker NewRochelle,beganhis by will quotingthe Creed. Apostles’ Stouppe’ssermon Scripturereferenc- fullof is On April 17, 1694, John Machett, a “ship John Machett, April17,1694, On Rochelle New of wills andThe lasttestaments That the New Rochelle Huguenots took Sab-New Huguenotstook the Rochelle That On FebruaryOn a Coutant, 27,1790, Jacob , 43–44. Earliest Churches 27

The French BloodinAmerica Record BookofDeeds , 269. Huguenots of 28 (NewYork: , Liber B, He was 26

Rochelle,” Charles E.Lindsley, New “TheHuguenotSettlementof 30 dedicationlamented,the earlyHuguenots, of he After Christian ardentextolling faithand the York New Huguenotfaithin the decline of area. ley the the Enlightenmentin ofthe noted fruits divinesinners.of Redeemer own.rejected asthe itsheart, Christ was Jesus At “lawsits ofworld to on the and left nature” run knownas deism, godcreatedwhothe a posited ItsrevelationGod of Scripture. the initial in form, find onbased alone, independentof truth reason movement to Enlightenment, was a that sought it faithoftian theheroic Huguenots. Knownas the at work consciouslythat underminedChris- the Thomas Paine The DeclineofCalvinismandtheImpact American Calvinism. Seminary, bastionof was still a whichin his day Theological Princeton graduate of probably a was New Rochelle”and New elsewhere. herein both churches, variousProtestant the of most among consistent zealous the and members today Calvin andfaith ofthe earlyreformersare old the childrenthese sturdy ofdefenders of the fact recordthe ofLindsley on to that “many went tion—and Mr. Duboiscamethe rescue. to soon theyceased behavior that their execu-planned So Indians amazed werethe circumstances. by this inguenots France had resorted in similaroften to Frenchpsalms,practice persecutedHu- a that sing two womenbegan to beto burned,the about the captured bywere Indians.Tied tree and to a WhileDr. Dubois was away, his wife anddaughter wildernessNew Paltzofthe to early in the 1700s. Duboisfamily, moved New Rochelle who from Rochelle, the related the of New story Church in CharlesLindsley, pastor Presbyterian the of 9 Westchester County, N.Y., 29 mighty power God.”of In the nineteenthlate century, Pastor Linds- In the eighteenth century,strongforce was a In a newspaper article written in 1885, in article written In anewspaper New Rochelle Pioneer 29 Record BookofWills

, Sept.5,1885. 30 Lindsleyhimself , Liber B,58. “It is a matter for regret that some of these, while Jesus Christ, his sacrificial death and historical surrounded by all the means and facilities for resurrection, fall into the category of pagan myth religious worship, have so far degenerated from the for Paine. 39 He did believe in the afterlife, howev- pious practices of their forefathers as to be seldom er, but hoped to achieve happiness in it by “doing or never found within the walls of any church, or good,”40 instead of through faith in the Redeemer. any denomination, upon the Christian Sabbath. Bolton testifies that on his deathbed Paine cried They have inherited the names without some of out for help from the Lord Jesus.41 the highest virtues of their ancestors.”31 “The religion of Deism is superior to the It is ironic that New Rochelle is also known Christian religion,”42 wrote Paine. “He that be- as the home of Thomas Paine. He is an excellent lieves in the story of Christ is an infidel.”43 “As to example and an important perpetrator of the “new the Christian system of faith, it appears to me as faith” of the Enlightenment.32 a species of Atheism—a sort of religious denial of In his book The Age of Reason , Paine declared God.”44 his radical departure from the Christian faith em- Paine curiously wished to retain much of the braced by the Huguenots. For Paine, creation was morality of the Bible while emphatically deny- his Bible.33 “My own mind is my own church,”34 ing its supernatural redemptive religion. This, of he declared confidently. There are “three frauds: course, was true of other prominent eighteenth- mystery, miracle and prophecy.” 35 The book of century American deists, such as Thomas Jefferson Genesis, according to Paine, is “an anonymous (see The Jefferson Bible ). As a deist, however, Paine book of stories, fables and traditionary or invented was unique in his blatant denial of the historic absurdities, or of downright lies.”36 “The New Christian faith. Testament is a forgery of the councils of Nice and The great mistake of Paine, like Jefferson, was Laodicea, the faith founded thereon, delusion and his hope to retain biblical ethics without special falsehood,”37 he stated. The majority of Paine’s revelation and its supernaturalism. In radically book is a virulent denial of the integrity, authentic- denying the foundation of Scripture as God’s infal- ity and authority of the sixty-six books of the Bible. lible Word, however, the superstructure of Chris- As a deist, Paine believed in God as Creator, but tian morality is doomed to collapse. The Age of that was, according to him, the extent of his creed. Reason was a virulent attack on the Christian faith, “I believe in one God, and no more; and I hope and one that we should not gloss over, however for happiness beyond this life,”38 he said. much we may admire Paine for stirring popular sentiment to favor the American War for Indepen- dence. The saddest result of denials like Paine’s is 31 Ibid. not the loss of Christian ethics, but the loss of the 32 Robert Bolton, A Guide to New Rochelle and Lower Westches- only narrative that gives life meaning and offers the ter (1842; repr., Harrison, NY: Harbor Hill Books, 1976), 28–34. Bolton not only reveals Paine’s virulent opposition to Christian hope of the good news that God has invaded his- faith, but also is critical of the reasoning of Common Sense and tory with the redeeming power of his Son’s perfect The Age of Reason , especially as he contrasts Paine’s radical asser- loving and just life, sacrificial death, and glorious tions with the wiser position of the British statesman Sir Edmund Burke, whose support of the American War of Independence was resurrection as the first born of a new humanity. prudently cautious of its tendency towards a pure democracy, which was at the heart of his criticism of the French Revolution. 33 Thomas Paine, The Age of Reason , in The Complete Religious Works of Thomas Paine (New York: Eckler, n.d.), 29, 67, 186. 39 Ibid., 9. Servant History Servant 34 Ibid., 6. 40 Ibid., 262. 35 Ibid., 174. 41 Bolton, A Guide to New Rochelle, 34. 36 Ibid., 89. 42 Paine, The Age of Reason , 404. 37 Ibid., 190. 43 Ibid., 249. 38 Ibid., 5. 44 Ibid., 34.   6YKHPULK:LY]HU[ =VS\TL  Matthew Levering(London:Oxford University Press,2007). 4 Harvard University Press, 2007). memorializedabove allelse. expect—their be theGod beliefin Bible to the of ment of NewRochelle they wouldwant—and faith amongus today. theircelebrating In settle- be by would lack ofsaddened heartythe biblical think it beliefs.I safe say thatthe to Huguenots motivated concern thiscentral by of theirreligious tion of JesusChrist.Theirlives courageouswere divinelythe historicalincarna- of inspiredaccount divine revelation God’s(i.e., written Word)a is with theirs. TheHuguenotsrightlybelievedthat pathetic withPaine’snotatreligion all,as he was JohnW. O’Malley, 3 II,” RichardJohnNeuhaus,“WhatReallyHappened at Vatican 2 http://www.opc.org/os.html?article_id=217&issue_id=58. 1 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU A PrimerVatican on II Servant New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds Matthew Lamband Matthew Levering. was Vatican Council. the history and continuing meaningSecond the of John NeuhausexaminedRichard books about two ministerLutheran Roman Catholicpriest turned in early2009, formerMissouri Synod his death beforeIn major thelast written article review Olinger E. Danny by What HappenedatVatican II, Vatican II:Renewal withinTradition First Things Vatican II:Renewal withinTradition The Huguenots would not have been The Huguenots havenotsym- been would 6J[VILY . (October2008):23–27. 2 What HappenedatVatican II ThefirstwasJohnO’Malley’s  servesasthepastorofAmo- 3 , ed.MatthewLamband

6YKHPULK:LY]HU[ and the second andthe Ordained 4 (Boston: The two The , , edited by Council,” Benedict XVI writes that problems the Proper Hermeneutic“A SecondVatican for the had PopeBenedict theirXVI on side.his In essay trump thewhole card in debate—they putable ing’s view,arguedthey the and that held undis- councilthe said. actually Vaticanthe of ing legacy II.what counts What is indifferentan comes matterwhenit understand- to council”The “spiritthe of O’Malley of approach is a reform,notfrom through rupture past teaching. sciencewith modern of ahermeneutic through Vaticanthat maintain reconciled II Christianfaith fect, differenta Catholicism.” breakfrom tradition in andproposed ef- is, what O’Malley’scouncil argument:“The a radical was and they got awaywithit.” plied: that theinnovationistspracticed subterfuge, sayingclose to explicitlyiswhat frequently im- Neuhausalso observedthatO’Malley“comes very XXIII’s stated goalatXXIII’s theCouncil of stated Roman Catholicism,outworkingPopeof an John regard sea change in the spiritandtheologyof to a sixteen produced.It it was than the documents Vatican of standing II, thattheCouncil was more world, they but differ thesignificance.on modern science, historical scholarship, and the view Vaticaneventin as confronting awatershed II meaningthe and Vaticanlasting impact of II.Both thedisagreementlines of within Catholicism on accordingbooks, Neuhaus, represent to main the world. worship, ecumenicalrelations, outreach and the to new spirit Church in implemented were its for the “updating.”or New definitionsfrom a deriving that made for entertaining reading.madeforentertaining that the workings of the Counciland study of linguistic a sociological, psychological, interestingously tale: Ibid.,27. 7 Ibid.,27. 6 Neuhaus,25. 5 NeuhausstronglyendorsedLamb andLever- the On opposite side, Lamb Levering and O’Malley presents the progressiveO’Malley under-the presents Neuhaussaw O’Malley spinningmarvel- a 6 Neuhaussummed up 7 5 However, aggiornamento in Vatican II’s “implementation arose from the fact to start, much less on which side they should come that two contrary hermeneutics came face-to-face down, or even if it makes a difference. and quarreled with each other.” 8 The hermeneutic Reformed believers should be neither ignorant of discontinuity has caused confusion and is to be of nor indifferent to the impact of Vatican II upon rejected. The hermeneutic of reform is not only a the Roman Catholic Church. O’Malley is correct correct understanding of how to interpret Vatican when he asserts that Vatican II changed the spirit II, but also is quietly bearing fruit.9 and theology of the Roman Catholic Church. In Even with Benedict’s approval of the conserva- fact, Vatican II has further removed Rome from a tive hermeneutic of reform approach, Neuhaus biblically based Christianity and has necessitated a recognized that nothing was simple regarding the new understanding of Catholicism.11 interpretation of Vatican II. He acknowledged The hope of this article is to serve as a primer O’Malley’s observation that both the “traditional- on Vatican II, with the dual purpose of defending ists” and the “progressives” pivoted before, during, O’Malley’s thesis and providing a Reformed cri- and after Vatican II. Traditionalists entered the tique. The article will look at the historical setting Council reluctant to change and often decried the of the Council, the workings of the Council, the novel character of the Council while it was taking documents that the Council produced, and the place. Once the Council ended, however, they aftermath. immediately changed their tune and stressed the Council’s continuity. Progressives insisted before Historical Setting and during the sessions that they were working At the start of the twentieth century, Rome in continuity with the church’s tradition. Once was dealing with its own modernist uprising. In the Council ended, they stressed the newness of such books as The Religion of Israel (1901) and 10 Vatican II’s declaration. The Gospel and the Church (1902), Catholic priest Evangelical Protestants also find themselves Alfred Loisy sought reconciliation between critical split over Vatican II. They agree with O’Malley methodology and Catholic doctrine. Loisy openly that real change occurred. They cite the opening admitted that he had lost all faith in orthodoxy, up of the Bible in Catholic worship, the ecumen- such that from the Apostles’ Creed he could only ism in the trenches of cultural causes (“The Man- affirm that Jesus suffered under Pontus Pilate. hattan Declaration”), and doctrinal statements Loisy also lambasted any notion of divine revela- such as “Evangelicals and Catholics Together.” tion, any belief that God had revealed himself in But, like Lamb and Levering, they conclude that his Word. 12 Catholicism has not changed. The pope is still the In response in 1907, Pope Pius X issued the head of the church, tradition is just as important papal decree Lamentabili and the papal encyclical as Scripture, and believing in justification by faith Pascendi , both of which condemned the methodol- alone is still anathema. ogy of modernism as anti-Christian. A year later If Roman Catholics themselves are deeply Loisy was excommunicated, and in 1910 the “Anti- divided over the significance and meaning of Vati- can II, and Evangelicals waver back and forth in reaction, what should be the understanding of Re- 11 This has been the consistent argument of Reformed theolo- gian and critic of Catholicism Robert Strimple. See Strimple, formed believers? Many do not even know where “The Relationship between Scripture and Tradition in Con- temporary Roman Catholic Theology,” Westminster Theological

Journal 40 (Fall 1977): 22–38; “Roman Catholic Theology: History Servant Thirty Years after Vatican II,” New Horizons 13 (October 1992): 8 Pope Benedict XVI, “A Proper Hermeneutic for the Second 3–6; and, most significantly, “Roman Catholic Theology Today,” Vatican Council,” pp. ix–x in Vatican II: Renewal within Tradi- in Roman Catholicism, ed. John Armstrong (Chicago: Moody tion. Press, 1994), 85–117. 9 Benedict, ix–x. 12 Roger Aubert, “Modernism,” in Sacramentum Mundi, ed. 10 Neuhaus, 27. Karl Rahner (New York: Crossroad, 1986), 971.   6YKHPULK:LY]HU[ =VS\TL  error withseverity,the Church’sof the validating cil proclaiming by ratherthat,thancondemning immediatelyJohn XXIII tone theCoun- the for set Workings ofthe Council research and philosophical thought. intelligible, inmodernofgiven advances methods with thepast, mademoreshould be doctrine that mustHe declared while there conformity be that he intendedto convokea ary 1959 council. even three months announcingbefore inJanu- epic proportions was waiting to happen.”to was waiting epic proportions presentedworld, O’Malley writes, to the clash of “a list. forbiddencensored Rahner publishor to the on Henrigians asand Karl Lubac, YvesCongar, de resulted from evolution). crackdownThe (the advocacyof that communionoutside of pope)andcreation withthe church the ing on ecclesiology could be in (one particularlyconcerned loose viewscirculat- about to undermineXII was teaching.Pius Catholic noveltiesthat falsehoods and were threatening multiplyingcondemnedthe which theological entering the Roman priesthood. Modernist”requirementbecame a oath forthose 6 Ibid.,89. 16 Ibid.,87. 15 O’Malley, 84. 14 II in 1967.SeeO’Malley, 70. placeuntilitsabrogationafterVatican Theoathremainedin 13 aggiornamento points,”says O’Malley,somethinghinted at like “it methodscal, and biblical of“At historical exegesis. sion forthelimited newliterary,use of philologi- encyclical abate the 1943 with pontificate of Pius whose XII, among theclergywould not tolerated. be denialclear thata of traditional Catholicteaching was PiusXII’sencyclical 1950 15 In hisopeningIn speech October11,1962, on XII’sPius successor, XXIII,did John wait not The hostility towardsThe hostility modernismto seemed What didupdating, however, hint at notan Behind the Behind placidthe Divino AfflanteSpiritu Humani Generis .” 14

façadethat Catholicism put theolo- put such Humani Generis 13 The message was permis-granted 16

, its historical roots at thesametime. its historicalroots churchcould evolveandyet remain true to the attemptedNewmanshowto teaching of that the the DevelopmentofChristianDoctrine to affirmJohn was Newman’sHenry 1845 at at Vatican II. underthe issuement of doctrine”wasalltheissues Father XavierRynne, the peared in divisiveness. held consideration from theirbecause of potential reform control, andthe the Curia—werewith-of Church, threeissues—clericalcelibacy,the birth Roman Curia. legiality,”working bishops together with the the XXIII also positive tone,John advocated “col- Along the with Council softer, speakingin more a was announced at the announced at the firstplenarymeetingof was ten conciliarofcomposition the commissions Whenwhole.the and the bishopsas a Curia the development. ment was the magisterium definedas proper what reality the for Vatican II was properdevelop- that thing, and the manner of presenting is presentingis manner of another.” thing, andthe the RomanCatholicChurch.SeeRichardMcBrien, and commissions thatofficially assist thePope in hisgoverning of congregations,tribunals, councils, offices,committees,retariats, TheRomanCuriais sec- thename giventothecollectionof 18 Vatican II. historical themajorsourceof 1997, 2000,2003,2006)is studyon Vatican II NY: Orbis),23.Alberigo’s unparalleledfive-volume and pastoral weaknesses of Newman’sand pastoralweaknessesof position in CatholictheologianGregoryBaumpoints outthehistorical 22 O’Malley, 9. 21 (New York: Farrar, StrausandGiroux,1968). XavierRynne, Theessaysarecollectedin 20 O’Malley, 6. 19 (NY: HarperOne,2008),461. much theChurch?”(26). conflictin sage fromtheimplicit totheexplicit, whywoulditgive rise to so development, partlyendorsed Vatican by II,weresimplythepas- (New York: Paulist Press,1972).Baumcomments, “Ifthepresent 7 GiuseppeAlberigo, 17 ancientthe of doctrine mercy.of the of substance He“The elaborated: shouldbeteachingmedicine donethroughthe John Courtney Murray,whose essays ap- Thus, powera struggleemerged between , ed.J.A.Komonchak(Maryknoll,NY: Orbis, 1995, 19 21 New Yorker The standard line in linein Catholicism Thestandard 18 In order to maintain the peace of the peace order maintain to In A BriefHistoryofVatican II 20 declared that the “develop-that the declared depositum fidei under the pseudonym underthe 22 Vatican CouncilII However, isone ,in which New Horizon History of (Maryknoll, The Church Essay on 17

Council on October 13, 1962, the list of nominees and Sacrosanctum Concilium was the first docu- suggested by the Curia was challenged. Reading ment issued.28 Increasingly the use of Latin in a prepared statement, Cardinal Lienart moved the liturgy had caused concern. Prayers were in a to delay the vote until the commissioners got dead language that many in the church could not to know one another. Lienart’s motion received understand. The Mass was conducted in Latin overwhelming support, and a message was sent with the priest’s back to the congregation. The vast that this was not going to be a council dictated by majority of bishops attending Vatican II, then, were the Curia alone.23 Vatican II would be marked by eager to move worship services into modern times the doctrine of collegiality, a move that John XXIII with the use of the vernacular. supported. Sacrosanctum Concilium took an ambigu- The other important up-front decision was ous position on the use of Latin, but provided the John XXIII’s granting to the Secretariat the status higher principle that full and active participation of a full commission, which lessened again the by all in the liturgy was paramount. When the vote powerful reach of the Curia.24 After John XXIII’s was taken on Nov. 14, 1962, to approve the docu- death on June 3, 1963, the new pope, Paul VI, ment, 2,169 men voted yes and 46 voted no.29 continued his predecessor’s vision for the Council. Dei Verbum (On Divine Revelation) Documents Dei Verbum represented a break with Catho- During its sessions over four years, Vatican II lic past regarding the doctrine of revelation. produced sixteen documents, four constitutions, The opening draft of Dei Verbum put before the nine decrees, and three declarations.25 While Council by the staunchly conservative Doctrinal disagreements might take place about the proper Commission repeated the traditional position. The understanding of Vatican II’s legacy and continued majority at the Council, however, overwhelm- teaching, there is universal agreement that it is ingly voiced their displeasure with the document, around the four constitutions—Sacrosanctum Con- arguing that it was defensive in tone and suspi- cilium (On the Sacred Liturgy), Lumen Gentium cious of biblical scholarship. The document also (On the Church), Dei Verbum (On Divine Revela- was criticized for retaining a two-source theory of tion), and Gaudium et Spes (On the Church in the revelation and a view of revelation that was propo- 30 Modern World) 26 —that any study of the Council sitional. The debate was whether the document must revolve.27 The constitutions possess the high- could be salvaged with major revisions or if the est rank and provide the interpretative key for the commission needed to start anew. John XXIII, who proper exegesis of the decrees and declarations. did not favor the document’s traditional under- standing, ordered that the document be withdrawn 31 Sacrosanctum Concilium (On the Sacred after a procedural motion to remove it failed. Liturgy) A new mixed commission was appointed, and The opening topic of Vatican II was liturgy, it set about the task of rewriting the document with three main issues involved: (1) the relation- ship of Scripture and tradition, (2) the inerrancy 23 O’Malley, 97. See also McBrien, 161. 24 O’Malley, 116. 25 The documents of Vatican II are available at www.vatican.va. 28 The reason that the Council proceeded first with the discus-

26 The naming of the documents comes from the first words in sion of the liturgy was that it was the draft document deemed to History Servant the Latin text. This explains why, for instance, the Constitution be in the best shape at the opening of the Council. See Hahnen- on the Church in the Modern World is given the title “Gaudium berg, 13ff. et Spes” (“The joys and hopes”). See Edward Hahnenberg, A Concise Guide to the Documents of Vatican II (Cincinnati: St. 29 Hahnenberg, 16, 26. Anthony’s Press), 66. 30 Harrington, 10. 27 O’Malley, 2. 31 Hahnenberg, 28.   6YKHPULK:LY]HU[ =VS\TL  places the church above the Scripture in its interpretation. The places thechurchaboveScripture itsinterpretation. in accounts. Notonlydoes theBible”(231)ratheremptyand finalauthorityof both on Catholics andEvangelicals“trustequally thefullinspiration in Rapids: Baker,2004)thatecumenically minded Roman Carol Nystrom’s assertion in Bible—and itsdenial of conditioned allhumanwritings—including characterof the 36 Strimple,“Revelation,” 95. 35 Roman CatholicTheology.” Relationship betweenScriptureandTradition Contemporary in SeeStrimple, “The historicallimitations. of all wordspartake Joseph Ratzingerwouldrecognize thistime conditioning, that II KarlRahner,Hans theologianssuchas and Kung, ayoung was timeconditioned, andthus,humanflawed. Post–Vatican Gospels. of theBible,and(3)the historicalnatureof the questioned because Andyet,eventheveracity thereligious of message couldbe 34 accuracy” (32–33). eyetosalvation,notwithan scientificwith an eyetohistoricalor on one’s withouterror—but perspective.ThewholeBibleis into sacredandprofanetruths,says insteadthatitdepends ment, Hahnenbergcomments,“DV avoids dividing theBible allthingsreligiousandprofane.out errorin Of thefinaldocu- thattheBibleis with- Therejectedfirstdrafthadmaintained 33 Ibid.,29. 32 from accusations of historical from accusationsofscientific or error. Bible protectthe Church longer neededto no the to testimony living WordGod (Jesus),the of inspiredGod—to an as givinginformationabout revelation propositional as truth—seeing Bible the awayBy moving gressives theChurch. in from mulgatedon November 1965. 18, Verbum belief in the sole authority sole Scripture. the of belief in excludingchurch areone, and the the Protestant Verbum revelation. the natureof longer the but inspiration of nature anointed.when he was What was issue at was no the leper Simon house of Bethany was at the in thatJesus they state wrongwhen they alsomay be dead,but Jesus portraying resurrectedfromthe as human authors. and not informationbyhistorical its conveyed the but inerrancyonlyconcernsthereligiousmessage Dei Verbum Dei Verbum’s The finaltextreflectedthe triumph of pro- In explainingIn ofnature revelation, the continued was approvedandpro- until it affirms the Catholic belief Bible that Catholic affirms the the 32 For the onthree years,work next 35 declared Scriptureisinspired, that

fullrecognition of thehistoricity time- or Dei Verbum 34 The Gospels may be accurate TheGospelsmaybe in Sola Scriptura Dei Verbum Is theReformationOver? declaredthattheentireBible denyfullinspiration,butit makeMarkNolland 36 That is, That (Grand Dei Dei 33

history is promulgation.”endtohistory is withits thought achievement of achievement of mosttists—a fact oftenpointedoutreal as the against approachsuspicions the the dogma-of writes, “Vaticanvindicated II historical-criticalthe tionalism. stillinsights butavoiding modern ra- of pitfalls the toricalframework, thus integratingfresh exegetical a but textured his-it into revelation, more putting recaptures thechurch’sancient of understanding as offering more a nuancedposition, one that divine revelation. constituted by of single faith from the deposit divinedrawnonly teach what revelationandcan is is the magisteriumisthe ofdeclare to that servant aboveScripturetranscendencethe magisterium of other. gether,neither which of the without can function tradition Scriptureand onechannel of the to- the biblical the text. Catholicism does not restrict divine revelationto Scripture the formal ofinsufficiencyalone—the doctrine of The way that The way pope (the bishops withthe magisterium).the to edly, sense hasnotbeenaffirmed” “Scripturein theProtestant enthusiastic about Continuum, 2007),42.Reformedtheologianshavebeen less Did AnythingHappen? JohnKomonchak,“Vatican Event,” II an as in 42 LambandLevering,8–9. 41 40 Strimple, “Scripture,” 24-25. tion exceptthroughtheChurchandtradition.” See revela- the Scripture.Allareagreedthatnoone can understand only thequestion the of Scripture. Thedebatein theRoman CatholicChurchconcerns the of and understanding interpretation from theauthoritative knowledge of God’s understoodapart willbecausethatcannotbe notsufficientmeans thattheBibleis itselftogive in anyonea Strimpleexplains,“The‘formalinsufficiency’ Scripture of 39 38 Harrington,24. 37 interpretation. butGod’s not simplythefirst is interpretation, interpretation unique Scripturerests authorityof on thetruththat Scripture’s fullyinspired thattheBibleis Reformed positionis andthatthe Dei Verbum Dei Verbum Lamb and seeLevering Since certainty is not to be found in Scriptureisinnot found to be Since certainty 38

39 41 —the authentic interpretation belongs authentic —the interpretation Vatican historian II Komonchak John , no.10. , no.10. Dei Verbum Dei Dei Verbum 37 40

Revealed truthcomes through Verbum ed.DavidG.Schultenover(NewYork: material

. RobertStrimple sayspoint- sufficiency insufficiency or of attempts to blunt to attempts the ,particularly when its Dei Verbum’s Vatican II: genius 42

Lumen Gentium (On the Church) Gaudium et Spes (On the Church in the Lumen Gentium changed the Roman Catho- Modern World) lic philosophy of the church. No longer would the If Lumen Gentium treated the nature of the Roman Catholic Church be seen as the perfect Church, then Gaudium et Spes dealt with the mis- society.43 Rather than being against the world, the sion of the Church.49 Gaudium et Spes intended Roman Catholic Church would be in the world. to demonstrate Catholicism’s solidarity with Protestants were no longer heretics, but departed humanity in regard to the problems evident in the brethren. modern world.50 The debate at the Council was More time in the Council sessions was spent not whether the Church should address the world, on debating Lumen Gentium than any other but how it should do so. The French representa- document, and it went through three drafts from tives believed the proper method was dialogue, 1962 until its approval in late 1964.44 Understand- while the German representatives urged proclaim- ing the church as an institution (one belongs to ing Christ. The “dialogue” proponents emphasized the church) was replaced with understanding that the incarnational aspects of creation, whereas the the church is a mystery or sacrament (one partici- “proclamation” proponents emphasized sin and pates in the life of the church). The church might the cross. The Council determined in Gaudium et embody the presence of the triune God, but it does Spes that the Church can do both.51 not yet possess it in fullness, an error that led to the In addressing the world, the Church cannot triumphalistic ecclesiology of the past.45 impose upon others a law demanding that they But, lest one think that Catholicism totally vote a certain way. But, it does have a “responsibil- abandoned its exclusive stance, Lumen Gentium ity to address the whole of humanity on issues that still maintained that in her bosom was where are of concern to all.”52 salvation was found. Neuhaus declares, Vatican William Shea puts into perspective the new- II teaches that “if one believes that the Catholic ness of this teaching in Catholic history. Since the Church is what she says she is, then one cannot be fourth century, the Catholic ideal in regard to the saved except by entering into and remaining in full church’s place in society was that of a single true communion with the Catholic Church.”46 church in a single just state. That is, the church In a close vote (1,114 to 1,074), the Council must be one with culture. Shea writes, “To put the also determined to include in Lumen Gentium a matter with no subtlety whatsoever, they wanted a Marian chapter. The debate was not whether to society and culture cheek and jowl with the Bishop say anything about the Virgin Mary, but whether of Rome, ordering everything and everyone in line a separate document concerning her should be behind them. This seems to me the specter that constructed.47 Lumen Gentium teaches that Mary haunted modern popes until John XXIII. For good does not hinder in any way the immediate union or ill he let go of the dream.”53 of the faithful with Christ but on the contrary fosters it. That is, Mary always includes Jesus, and Aftermath 48 Jesus always includes Mary. Catholic scholars agree that something new happened at Vatican II. The previous two ecu-

(“Scripture,” 101).

43 Albergio, 33. 49 Hahnenberg, 56.

44 Hahnenberg, 40. 50 Alberigo, 25. History Servant 45 McBrien, 165. 51 Hahnenberg, 69. 46 “RJN 12.23.05 The 16th Century …,” First Things Online , 52 Guadium et Spes, no. 1. December 26, 2005. 53 William M. Shea, “Modernity as a Stimulus of Reconcilia- 47 Hahnenberg, 51. tion between American Evangelicals and Catholics,” Horizons 48 Lumen Gentium, no. 52–69. 31.1 (2004): 153.   6YKHPULK:LY]HU[ =VS\TL  churches had nothing about sin.”say to tepid homilies defensespending.on Thenation’s forsustenance both,offeringpilgrimshungry at the redemption souls so failed of policy or it public could not Catholic Church decidejob was its if commentsregarding 1980s,“The preaching the in Vatican era.Peggyshe when well it states Noonan settled post- proclamation over Catholic in the cism’sare the the Bible that church and position remain true, VaticanII did change Catholi- not Heaven and hell were not at stake.”Heavenand hellwerenotat off, depending theiron preexisting prejudices. their pulpits,parishioners eithernodded noddedor Vatican pastorsopinionated “when II in politically A People Adrift, decades followedthat Vatican II’sIn conclusion. Roman ity left Catholicismthe confusionin in social the the worldabout problems of the world. the world,and hadaresponsibilityyet it speaktoto society pilgrimpeople in against the but a world, as paramount. The Church was no longer a perfect participation was emphasized church members to time, communicatingbrought active in awaythat performingpreferred in same theMass,but,at the place of preparationforthenext.”place of God’sof world wasaplace presence and not a inthat Councilcommon the hadinsisted that “this II, however,politically motivated homilies were who believedin anathemasTrentofren, althoughthe towardsany weredeclared separated breth- Protestants batable. its pronouncements often ambiguousand were de- nal heresy.gentle and and Its was not sharp, tone ments. Vatican II didconfront doctri- notmeetto and pronounce-that deliveredsharp unambiguous legislative andI (1869–70)—werejudicial bodies menicalcouncils—Trent (1545–63)andVatican in theReagan Era Peggy Noonan, 56 Ibid. 55 Catholic Church Peter Steinfels, 54 Others a malaise concluded general had Whether Steinfels’s andNoonan’s observations The testimony of manyofisambigu- The testimony thatsuch (NewYork: Simon andSchuster, 2003), 101. (NewYork: RandomHouse,1990),119. A People Adrift:The CrisisoftheRoman What ISawattheRevolution:APolitical Life Peter Steinfels notes prior to that sola fide still stood. Latin still stood. was to be 55

54 After Vatican 56

tion beforevoicetion was Machenobey the to whether BoardPresbyterian Foreignof Missions. The ques- to their ceasetion in support the Independent of Machen andothersthat obey thedeclara-had to declaration Rometeaching ofwas in its bled the did not afterwards. Church agreedwith Bible. Itthat assessment the of PriorVaticantoGod. Catholic II, theRoman God, the God, the Scripture was directverbalofself-revelation Bible The books. was God-breathed and inerrant. Bible otherwise, thatthe was different fromother men markedby humanimperfections. and other book, shouldbeby viewedasany written authors Bible inspired his Spirit.Rather,by the did not reveal human through himself perfectly God did supernaturally in history.work not He a belief Bible. the historicalunreliability in the of Presbyterianismagenda in theological concerned Presbyterianconflict. the of Part liberal the of forefront the Church (OPC),for atboth were ticularlymembers to theOrthodoxPresbyterian of man?” in thechurch, God or “Whoremains authoritative questionsreleased?” and “What wordwas remain, Wordreleased the But the Godin that Church. of particularlyinwith worshipthe vernacular,has Catholicismliberalism Roman in Vaticanat II, theself-attestingChristofeven to Scripture. magisterium’sthe there is appeal, notno ruling thanever more“You remains, mustus.” obey From church. the Consequently, Rome theimperativeof speakingthe magisterium to through Bible, but tonot the concernbecause thefinalwordbelongs and Bible of the errors a should not be limitations historicalThe Church. reststeachingwith the following believes thispathbecauseit infallible Wordthe of God. AndofRome feelssafe yet, in critical methodology discreditingand the authority adopting historical- problem byaddedhasII the to not ministeriallative, declarative.But,Vaticanand Churchone. power magisterial remains and legis- But where the PCUSA most directlywhere thePCUSAmost But resem- J. Gresham Machen led those who believed MachenJ. ledthosewho Gresham issuesThose very interestof shouldbe par- of Some havearguedtriumph that the ipsissima verbaDei, the very words of words of the very of the church speaking through its general assem- ciple that all church power is ministerial (“Thus bly or the voice of God speaking in the Bible. The says the Lord”) and declarative. With his defrock- PCUSA declared that its assembly was the official ing on charges that were based on a magisterial interpreter of the constitution and the Bible, and view of church power, Machen knew that the that members of the Presbyterian Church must PCUSA had done more than tolerate theological obey its decisions fully. Machen appealed to the liberalism in its bosom; it had also lost its Refor- secondary standard of the PCUSA at that time, the mational heritage, its adherence to the principle of Westminster Confession of Faith. Machen argued sola Scriptura. that the Bible itself is the final judge for doctrine Now, nearly seventy-five years later, those and life (WCF 1.10), and that the declarations of same issues are evident in modern-day Catholi- assemblies and councils are to be received only cism. Rather than bringing Rome closer to a bibli- when they are consistent with the Word of God cally based Christianity, Vatican II has moved it (WCF 31.3).57 further away. This is why Edwin Rian in The Presbyterian Conflict argued that Protestantism was the issue at Danny E. Olinger is a minister in the Orthodox stake with Machen’s trial. He stated, “In this differ- Presbyterian Church serving as the General Secre- ence between the two parties lies the fundamental tary of the Committee on Christian Education of difference between Protestantism and Roman the Orthodox Presbyterian Church. Catholicism.”58 He explained, “Roman Catholi- cism believes in an infallible Bible, but it adds to this an infallible church as the final interpreter in doctrine and in life.”59 Protestants, however, believe that the Bible is the supreme judge in faith and practice and all commands of councils must be tested by their adherence to Scripture. Consequently, Rian proclaimed, “The Protestant must obey the voice of God in the Bible rather than the voice of the church speaking through its councils.”60 The demand upon Machen to submit to the General Assembly’s declaration to desist from par- ticipation in the Independent Board apart from the Word of God was a denial of the Protestant prin-

57 Westminster Confession of Faith 31.3, “All synods or coun- cils, since the apostles’ times, whether general or particular, may err; and many have erred. Therefore they are not to be made the rule of faith, or practice; but to be used as a help in both.” Westminster Confession of Faith 1.10, “The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in

Scripture.” History Servant 58 Edwin H. Rian, The Presbyterian Conflict (Willow Grove, PA: Committee for the Historian of the Orthodox Presbyterian Church, 1992), 144. 59 Rian, 144. 60 Ibid.  6YKHPULK:LY]HU[ =VS\TL  The authorityour have,however,husbands gives pastors, lives, whether laymen.for our elders, or formany.’”a ransom Christ’s theparadigmlife is life serve, and to His be served, but come to give to did Man just asthe Sonof be yourservant,… not youshall great among become whoever wishesto overbut authority It among you, is not sothem. it overthem,andtheirtiles lord menexercisegreat ‘Youself, andsaid, know the of that therulers Gen- called “Jesus them [the disciples]states, Him- to are called service. Matthew of 28 lives to 20:25-26, gation is that as followersasgation that is Christ, of obedient. be help trainyourchildrento The obli- primary obligation factliestruthThethat declaration.the in your husband doesforaliving.” a pastor’s like to be a pastor’sbelike to will reply,wife, they “I’m uniqueness.tions, no when askedwhat it’s fact, In have no specialdifferentresponsibilities, no obliga- congregation.ent thananyoneelsein They the differ-sometimes agreeone thing:theyareno on Pastors’commiserating in wives, together,will Dennison Graham Ginger by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Minister’sWife ofthe Challenges The Uniqueness and Life Servant http://www.opc.org/os.html?article_id=203&issue_id=55. 1 There is is that also obligationin truth, There but 4H` wife! I’m just a wife, no matter what my wife! I’mwhat just awife,no matter 

is to serve serve your to husband and 6YKHPULK:LY]HU[ all Christians not

the name of Christ) by your speech or behavior. behavior. or speech your by Christ) of name the (and name his to dishonor bring and heavier burden his make Don’t load. his lighten to ways Be aHelpertoYour Husband twoyounger wives. with theinputofalong wishI’dthoughts I them, time Ineededhad the at these imperativesusingmy someown experience, Romans 12:6–8,11–13: obligationswith “joythese ofserving” ina attitude. necessity. embrace each I wouldencourageyouto “tradition,” of church, by way andothersbyof way husband well-established serves—some a things, in other rolesare unique yourcongregation the to that some wifewoulddo, things include any but howsheep. Thisis the he’s been serve. to called andclearly,word accurately andinshepherding a heavy preaching He carries in burden God’s church by givenhim throughtothe God himself. a position and awesomeauthority of responsibility Heoffice— not have an job. ordained just has any and suffer.to sometimes yourhusband But, does you have unique opportunities to serve, to sacrifice, factthat youaremarriedto aminister,the very By An OpportunitytoServe Christ. also greater opportunitieshave servethe body to of authority,inofin serving,andas those wives we them greateropportunities responsibility and more As your husband’s helper, there are many many are there helper, husband’s your As In the follow,to paragraphs fill out tohope I showto hospitality. needs the saintsandseek ofContribute to the in prayer. beconstant patient in tribulation, serve Rejoicein spirit, Lord. the hope, be in ness.… slothful be zeal, notDo fervent in be onewho doesacts mercy,of the cheerful- with onewho serving;the leads, zeal;our … with givenus, let touse service, … if us them: in Havinggifts thatdiffer according the grace to meditate Whenyouare at the bit, on chafing Yourhelper a to ministerasrole suitable a will Myencouragement ministers’ to this: wives is This seems obvious, but it is easy to belittle him worship, for example. I grew up with my dad in the when you’re with a group of women who may be pulpit, so sitting by myself with children seemed a criticizing their own husbands. You can instead normal way of life, but I realize this can be a chal- discourage gossip among women about their lenge or cause of suffering to others. Discipline husbands, in this way serving your husband and during worship is on your shoulders, although I Christ as well. have heard of pastors who have directed a timely In positive ways, you can serve him by reliev- word or two from the pulpit that chastised their ing him of mundane tasks, some of which you offspring—at the same time teaching the congre- may have always considered to be the husband’s gation a lesson concerning their own children’s responsibility. behavior. Growing up, I could feel my father’s eyes Understand that he doesn’t have a regular on me during the service; woe to me if I misbe- nine-to-five job. This may mean you do not un- haved in church! derstand his schedule—why he’s going to a movie Do you have to be at church for every service, in the afternoon or spending time on Facebook meeting, and social event? It may be hard for your (shouldn’t he be working on his sermon?!). Every husband to convince others to attend if his own minister handles his schedule differently. If you family doesn’t make an effort to support them, too. are blessed to have a regular family dinnertime and he spends adequate time with your family, be Be Hospitable thankful. Be understanding. You will learn you Hospitality is an important part of your role as don’t need to manage his time (in my case, this a minister’s wife. (“Practice hospitality.”) Charlie took a few years!) and I aimed to have each family over once a year. Sometimes you need to be his listening ear as This may not be possible for every pastor’s wife or he works through problems in a sermon text, or in every church situation. Many other families in needs to vent about a particular pastoral prob- the church were also regular in offering hospital- lem he’s having. These times unfortunately may ity, and when a new family came in the door, they coincide with particularly busy times in your own were often invited to Sunday dinner by at least schedule. one family. This is so much more effective than a No doubt the most important thing you can handshake and “come visit us again.” If the fami- do is to pray with and for your husband. You and lies in your church are not in the habit of regularly he will both be targets of Satan over the years. inviting other church families, and especially visi- Ministers have been lost to kingdom service by tors, into their homes, you need to set the example. temptations they have been unable to overcome. Hopefully your elders and other church families Pray without ceasing. will come to see the importance of this, too. True fellowship takes place during the worship services Remember You Are Being Observed on the Sabbath, but spending time around the You and your family are uniquely positioned table opens up unique lines of communication. in the eyes of the congregation. Instead of fearing Inviting people into your home can leave you or resenting this, embrace it! Consider it a privi- open to criticism—your housekeeping isn’t up to lege to be able to lead by your own example. Your their standards, your children don’t know who Em- attitude in attending services and meetings, your ily Post is and their table manners show it, or you demeanor in worship, and the discipline of your are a mediocre cook at best. First of all, I would children will serve either as a help and encourage- encourage you to improve in each area. Then Servant Life Servant ment or as a stumbling block to others. persevere despite criticism. Your loving service to You might consider it a hardship, or a chal- the church and kindness to others will make the lenge, to be alone with your children during lasting impression.

 6YKHPULK:LY]HU[ =VS\TL  but you are emotionallybruised. but you admonitionthe of Your session. husbandsuffers, has joined,marries Roman despitethe a Catholic, Episcopal Their the in Church. daughter, who that they this ofneed stay time the end feel they to doctrinestoldbechurch,toatand the of the only the theirconfessioninstructing themthe in home, sermons. Your in husband spendsweekafter attendingchurch regularlyandraves the about background starts A couple an Episcopal from others.and tearsshed We for have all our stories. worry,ofhours and the prayer,sleepless nights, of himself yourhusbandthat others, hasgivento capacityThey don’t hurt. tosee theoutpouring greatestthe who have yourhusband,critical of isare those who it for awife, hardest to love.Also, trust, you’ve hadtono reasonnotcanthe be who youmore whom expect members from, those needs). church isn’tmeetingher It’sratherthose claim comesoutside to inone who this fromthe person, the unstable the mentally (the alcoholic, might difficultbe lovetoworldly standards by andshowingloving the peoplewho to kindness Be GracioustoAll brotherlyaffection” 12:10). (Rom. continueconcerned to to “loveoneanotherwith those of ability problems,forthe of thosehaving session, submissionthe wisdomfor in the part on before yourFather heavenin in prayer. Prayfor concernscanprivately these church, you bring eithersession. yourthe husband or to directtheir concernsthe appropriate toperson, Itmaytosometimes be solve. be, yours necessary knowingthese problemsare and not, should not maybe comfortin sion. This disturbing, take but husbandor theses- your to bea“backdoor”to youexpect youto and Some peoplemaycome informationhas comingway oftion, but a you. to versial Youissues. seeking maynot informa- out go inside on the of contro-dential information and Be Discreet The biggest challenge for you may not be in in challenge foryoumaynotbe The biggest beingIn uniquely aware the problems in of Youareunique the recipient much of confi- them—continuingtoa heartthat have pray can for time them,butyoucanworktowardswith shifting maynot changed duringyour be expectations congregation,these In awell-established start. to nizedservicecommittees, into that’s agoodplace women alreadyif aren’t but orga-the expectations, edly. Youmaybattle fulfilling have uphill in an I managetosingle-hand-things that had very few the opportunityshouldbe given There first. were minister’sprecedence over the wife,because others leadership, organizing dinners,should etc., take capacityanyoneelse could servethe in who of youjust arenot giftedto do. My husbandfelt that humbly admitare somethingsto have you will de be factoin many to thought bycharge? There house,opena or youare reception gift, because a an chargeof been in have you, be “dumped” on school, responsibilities day pick up that others’ piano, a lead women’sBible study, teachSun- congregation? Areyou expected the the play to Be ReadyforUnspokenExpectations diverse,are so asimple better answer than is none. and divisivesituation,but situations because these sometimesoversimplifies a extremely complicated too; applieslove. here knowrespond with I this also being obedientWord. the to Theadviceabove Ifyour deeply too. children areobedient,youare been? difficultmore impossible might or that return have howhad unkind words, back with bitten much and come back say, “Pastor, youwereright.” you If Godworks in theirbut hearts, they and yearslater church, overpolity leavethe angry doctrine, or husband’s battlesforhim, too. Sometimes people time. the thanyoumay realizeat sanctify youfar more strengthen and will souls, the pain, these despite and wedoourselves.not something for Praying end, it’s us that Christ inus these sins keeps from inthe betterthan thesesinners,but ungrateful What about those unspoken expectations of about those What expectations unspoken Criticism of your children’sbehaviorcuts practical a not There is aspectto fighting your It’sthinkingoftrap yourselfthe fallinto easyto joy in service. manuel OPC, West Allegheny, PA, and teaches sec- ond grade at Robinson Township Christian School. Be Careful of Friendships It’s a challenge to know what your friendships should look like. Many wives crave a close friend- ship with another woman or a few women. Some husbands warn against this. Some women are con- tent in the circle of their own families, some find companionship with other ministers’ wives or their own elders’ wives who share your roles to some degree. I believe this problem is particularly keen for younger wives who have had a wider base of friends in the past. Good friends can share much without sharing too much. Hopefully your good friends in the church will not want to know more than they should.

It’s Not Only Challenges I don’t want to leave you with the impression that there are nothing but challenges, or that these challenges happen all at once. Some seasoned minister’s wife may not see herself at all in some of the things I’ve mentioned. There are also great blessings in being a pastor’s wife, that others may not know: the joy of having people over, getting to know them, and celebrating their joys; saying good-bye to dear congregants, keeping in touch over the years and watching their children grow; getting to know the elder saints of the church; being the recipients of the kindness, thoughtful- ness, encouragement, and acts of service of various members; listening to your favorite pastor preach Christ-centered sermons week after week. God, in blessing us with these good works to do, will also give us the grace and strength to persevere to the completion of each task. As you encounter difficulties, your pastor-husband can point you to the sufferings of Christ and remind you that you and he do not labor for the praise of men, but for the glory of God. As you labor, your love (the greatest gift) will grow as you grow in the

likeness of Christ. Life Servant

Ginger Graham Dennison, an OPC minister’s wife for almost three decades, is a member of Im-

  6YKHPULK:LY]HU[ =VS\TL  listic Responsibility,”Gordonframes his analysis A CritiqueofGordon’s Arguments alternative. an essay: firsta critique hisarguments, of and second In whatfollows, a responseto Ioffer his two-part uponeveryis aresponsibilityincumbent believer). listic responsibility,”which that affirms evangelism tic responsibility (also known as “universal evange- ramificationsof—the dominant evangelis- view of support biblical for—and practical evaluated the os.html?article_id=155. in in with hisrecent essay, “EvangelisticResponsibility,” tions andassumptions, he hasdone again and it me regularlyforces posi- to think and rethink my especially his betoiconoclast. He willingness an appreciatedI havealways T. David Gordon’s work, White Fowler R. by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Alternative Online: bility” in “Evangelistic Responsi- T. David Gordon’s Essay 2 http://www.opc.org/os.html?article_id=193&issue_id=53. 1 Exchange Servant Ordained Servant Online Ordained Servant Online In section 1, “The Selectivesection“The Evange-View of1,In 4HYJO A Critique and an an ACritiqueand  Ordained Servant (June-July 2009),http://www.opc.org/ . 2 In that essay, In Gordon 6YKHPULK:LY]HU[

get a sense of this fact, take the main two the aspects take get asense fact, this of everybybe individual fulfilled way.inthe same To GreatCommission cannot,and shouldnot, indeed is, opinion, my 20 in compellingThe andsensible. passage. eachof pians 2:15–16. us considerGordon’sLet treatment 2 9:37ff., Timothy1:8, Matthew 4:5, and Philip- 1 Peter28:19–20, Acts 3:15, 2 5:18ff., Corinthians and frominfluential argumentscome Matthew the ofin favor universal view. common most The arguments that presentedbeen have representative Evangelistic Responsibility,”of examines Gordon thison below. and one corporate dutiesrelate to another. More of howtion individual (particularly official) gifts insectionleavesbut 1 unexamined he ques- the gifts? Gordon’s contentionisthoughtprovoking, without withever those donebythose by gifts be quenceshouldactivitiesdone fact, gifting? of In however,responsibility that is necessarilya conse- individual different. responsibilityis case, Is the it saying onif that, individualdifferent, gifting is tute proof differentiatedof duty?Gordonis intent question: does proof of differentiated service consti- Gordon’s allofare to points, one is there looming consequenceduty is a gifting. of as we Agreeable discussion, the terms of the shift in implyingthat 12, and Gordon Ephesians 4, introduces acritical function, responsibility. or gift,arehavenot thesame all one thing;alldo not is thechurch: intended foreveryonein no gift that bility. however,is What these passagesdo establish, dominant “universal” evangelistic view of responsi- his “selective” the tothey do prove not alternative specifically Gordon that evangelists), to concedes tic responsibility,referstext that the clearestin clearest the related to texts question evangelis- of passagesof oneof the whichis three (the latter subject. Summarizinghisdiscussionthe these of Rom. of1 Cor. 12:4–8, 12:4–7, Eph. 4:11 on and first diversitythe to discussingof gifts, bearingthe evangelistic responsibility.view of appeals Gordon dominant the to an ofalternative and presentation Gordon’sdiscussionoverall 28:19– Matthew of In2, section of “Analysis Universal the View With his appealtoCorinthians Romans 12,1 of the Commission, baptizing and teaching. With able but incomplete. To identify the “we/us” of respect to baptism, all should agree that not every this passage as only a part of the company of the individual is qualified to baptize others: baptism reconciled and not the whole of it, we need more is a duty of the church that should be fulfilled evidence. through the office of elder. With respect to teach- Next Gordon directs our attention to Acts 1:8, ing, all should agree that Scripture establishes the where he compellingly urges that “you will be my teaching office and that not every individual is witnesses” does not refer to the general evangelistic qualified for that church office. “witness” function of Christians, but to the unique Despite these points of agreement, additional legal “eyewitness” function of the apostles. Still questions arise when it comes to teaching in the the counterpoints made in response to Gordon’s church. Texts such as Colossians 3:16 and He- discussion of Matthew 28:18–20 can be made brews 5:12 can be plausibly read as establishing here. Even granting the vital distinction between a responsibility to teach that is broader than the the apostles’ role as witness and the church’s role teaching office. Should we, then, distinguish a as witness, how does the official role of the gifted general responsibility from an official responsibil- relate to the general role of the church as a whole? ity? If so, how would general teaching take place? Does the former render the latter unnecessary? If Presumably, not all general teaching occurs in not that, what is their relation? the midst of corporate worship, as an exegesis of Coming to Gordon’s analysis of Matthew Colossians 3:16 might imply. In Hebrews 5:12, 9:37ff., he persuasively contends that this text en- ostensibly at least, the readers are presumed to joins no duty on Christians to become laborers and have an obligation to become teachers. Whatever only a duty to pray for God to raise up laborers. else we may say about the fulfillment of this obli- If there is a duty for all Christians to be laborers gation, contextually, teaching ability and activity in the sense described in this text, it will have to are marks of maturity acquired by practice (Heb. be established from other passages and consider- 5:14). The larger question remains, then: how ations. do general (not gift-related) obligations relate to Looking also at the claim that all Christians official (gift-related) duties? We shall return to this should follow Timothy’s example (1 Tim. 4:12, 16) question later. and “do the work of an evangelist” (2 Tim. 4:5), Regarding 1 Peter 3:15, Gordon convincingly Gordon demurs, noting (1) that Timothy engaged points out that Peter envisions Christians under in this work as one gifted and called to be a helper persecution and then instructs them on how to and fellow worker of the apostle, and (2) that, as respond to it. Is Gordon right, however, to say that it relates to the work of evangelist in particular, there is nothing evangelistic in the Christian’s re- the text implies that this was Timothy’s specific sponse or in the persecutor’s shame? What would ministry (“do the work of an evangelist; fulfill your the Christian’s defense of the hope in him be if ministry”). Gordon’s approach to Timothy him- not, in some measure, evangelistic (e.g., Paul’s de- self and his ministry itself is sensible. However, fense in Acts 26)? And what would the persecutor’s Gordon poses but does not answer the question of shame be if not, at least in some cases, a prelude whether and how Timothy would be an example to or evidence of repentance unto life (perhaps an to Christians generally. As a crucial point in this analogy is found in 1 Cor. 14:24–25)? discussion, this omission is surprising.

Gordon takes us next to 2 Corinthians 5:18ff. Responding to variations on the preceding Exchange Servant Here he contests the universal view (represented arguments for a universal evangelistic responsi- by Stott) on the point that the “we/us” of this pas- bility, Gordon makes two good observations: (1) sage is a general reference to Christians, preferring that what the church is (a witness) and does (bear instead to see a reference to ministers or to the witness) corporately is not necessarily what each apostolate. Gordon’s challenge here is reason- Christian is and does individually, and (2) that   6YKHPULK:LY]HU[ =VS\TL  even the gifted andcalled. probably, poortraining,a malady can afflict that universal evangelism.viewofculpritThe more is, qualitythat poor the in to evangelism traceable is not of giftandcalling.Moreover, he proved has that function correlation thatmakes duty solely a the hasthough notestablished called, even he evangelism dutymaking the giftedand only the of However,hisbyGordon frames response them to is muchconcerns. three to these with agree in evangelize properly.unwilling to able and There (3) thecorruption thoseun- of evangelism by requirementall believers,and forevangelism on placingharmony by and unbearable unbiblical an to do so,(2)thewrong disruptingof thechurch’s andcalling onthe gifts believerswhodo not have placingof(1) thewrong burden ofthe evangelism highlights problems three theuniversalfor view: up. who makeit steadfast individualchurch and the of believers distinguishing characteristic steadfastthe both of a hostility ofbenot face would evangelism in the lism. We however,ask,to have in steadfastness if steadfastnessface of inhostility, the evange- to not like. enjoinsview would text The Christians to this is notplainsively that asone as universal the favorofin the universal view, andargues persua- hasas beenofferedthe which oneoftexts plainest are called bear witness.tosaid ScriptureChristians in gifted other thanthe and tion arises as to how factthat we account forthe does notseem alllikely,at casethe ques- which in limitation bear Such a andgifted to witness? called martyrsspeciallythe identificationthese ofthose to there but warrant exact terms, any is for limiting every identification of other Christian these in of their testimony. mightSuch texts not justify the andwho conqueredthey hadborne the by word who diedhear of Christians witness for the that ever. Forexample,6:9Revelation in and12:11we mony.” other pointsare There consider,to how- the equation terms “witness” the and “testi- of there isno basis adequate biblical to substantiate Turningpractical considerations,Gordonto Lastly,2:15–16,Philippians Gordonanalyzes then, stand in relation to instructors relation in others as to to then, stand relations(4:17–6:20). places and Those gifts,with cording their to ownin16)their gifts and (4:7, own areand those withoutsaidgifts faithful fruitful ac- those gifts, the resultof thatequippingand is that equipand are saidto leadership without thesaints differingfestedin Those gifts. theWordgifted in in thechurch that divisionthere is a labor mani- of Timothy4:11–12indicatesEphesians 4:12–16, idea the tobeingof disciple.a 1 Consistentwith office bly basicbothto the the pastoral ofand idea demonstra-graces withexample is and instruction 1 Timothyby giftsofand 4:12–16, thecorrelation assuggested At the time, ism in Bible. the same to egalitarian- affirmingno invitation there is that me shouldjoin clear:we protect. Let be in him and that is calling Gordon rightlyconcernedto differentiationand the examples upholds gifts of Gordonthat raises. church’sthe the heart ofisat the issues evangelism leaders.notHow those whoare truth affects this to of worthyfaith and practice impartation the ensure designedtothe toleadersofis church that 17;1 Pet.13:7, is it Christ’s 5:1–3).Thus, provision 1 Tim.4:11–12; 4:12, 16;2 Tim.Heb.24–25; 2:2, (Eph. a faith practice worthy of imitation and and distinguishexample themselvesas those with church gives men whoby the theirto instruction Jude3; 1 Pet. 13–16), Christ Eph. 4:3–6, 3:15; and Tim. (1the bulwark of truth 3:15–16; see also herthe pillar churchbetoin fulfilling the charge church.restof would the the He lead that, to agree instructors churchare given as the and examplesto that gifted and ofthe called biblical the statements don raises does but not give adequate attention to in his treatmentTimothyof hisministry, and Gor- incomplete unproven.As noted thesis and the we isbiblically church. In judgment,thisanalysis my everythe church,notby ofmember called of the evangelize is, thus, fulfilled the by and be to gifted consequence andgiftingofcalling. Theduty to Gordon’s essayis his claimthat responsibility is a toGordon’sAn Alternative View The rolethe church’s of asleaders instructors that runs The mostbasic argument through learners (disciples), and the result of that relation- for this effort. Knowing that those with gifts are ship is that “everyone when he is fully trained will instructors and examples in the church, evangelists be like his teacher” (note: MCVJTVKUOGPQL katertis- and other leaders serve the church’s members, in menos in Luke 6:40 and MCVCTVKUOQP katartismon part, as their examples and trainers in evangelism. in Eph. 4:12). In other words, learners imitate their The quality of the church’s activities and results in instructors’ faith and practice. evangelism is, thus, traceable to the quality of the The upshot of the preceding observations is instruction and example provided by her leaders: that, agreeable to Gordon’s concerns, different they serve the common good by setting an evange- gifts do bring about at least one key difference of listic pattern for all Christians to follow according responsibility: all who serve in the Word and lead- to their own abilities and in their own relations and ership, including evangelists, ought to be examples callings. and instructors to others. This consideration also Gordon has served us well by pointing out the addresses Gordon’s concerns for church unity and inadequacies and errors in the case for the univer- for the quality of the church’s evangelistic activities sal view of evangelistic responsibility. The needed and results. In Ephesians 4:12–16, as in 1 Timothy correction, however, comes not as we circumscribe 4:12–16, Paul focuses on the contribution that evangelism by gift and calling, but as we embrace the gifted make to the edification of others. To be the truth that the proper function of gift and call- specific, edification involves the church’s mature ing includes being examples and instructors to unity in faith and practice (Eph. 4:13–14), and others in the church. If the gifted and called will that unity results as the gifted train the church’s embrace the work of preparing others for evange- other members in the truth and thereby make lism, Christians, individually and corporately, will all members better able to speak the truth in bear their witness, as God enables, and will do so love. Truth-speaking, in turn, is the manner and more faithfully and more fruitfully. means by which the whole body progresses (Eph. 4:15–16) from the immature faith and practice R. Fowler White is a minister in the Presbyterian of its childhood (Eph. 4:1–6) toward the mature Church in America serving as President of Ligonier faith and practice of its adulthood (Eph. 4:13). Academy of Biblical and Theological Studies, Lake Among other things, then, the church’s unity in Mary, Florida. faith and practice is properly a product of the instructor-learner relationship within her member- ship. Unless there is evidence to the contrary, we shall have to presume that this unity extends to the practice of evangelism. Gordon, then, is right: no gift—“evangelist” included—is intended for everyone in the church. This fact, however, does not mean that all Chris- tians should not engage in activities performed by the gifted and called; nor does it mean that all Christians do not have duties in common. If we recognize the correlation of gifts with instruc-

tion and example, Gordon’s most basic argu- Exchange Servant ment against the universal view is substantially answered. Knowing that the church is responsible to speak with one voice in evangelism and should be faithful therein, those who lead are responsible to impart to others the faith and practice needed   6YKHPULK:LY]HU[ =VS\TL  nonethical matters universal.as sal duty, eventheythough regard someother, do nowhere evangelisma univer-regard as Standards however,I note, propriate. do the Westminsterthat primary authority,aswhich Iregard ap- entirely weboth haveScriptures reasoned fromthe as our myoriginalessay,all. In and Dr. in White’sreply, the placeat delightedthat am discussionis taking continuecannot discussion this interminably,I but are bound read theWord publicly tothecongregation,yet worship, andreplies:“Althoughallarenottobe permitted to whether allarepermitted toreadtheScriptures publicly, in raisesthequestion LargerCatechism156,forinstance, of 3 os.html?article_id=155. Responsibility.” inmy thoughts my recent article, “Evangelistic Dr.I wasgratifiedthat of notice White took Gordon David T. by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Alternative” White’s “Critique and Fowler toR. Reply 2 http://www.opc.org/os.html?article_id=194&issue_id=53. 1 spected andsuspectedassuch. critique view, of my bothre- ought be to and a sense, defense ministerialhis of colleagueanda critique simultaneously, position of is my insome Dr.view thatIhaveattemptedrefute. to White’s that program, aprogramthe Explosion embraced Dr.was well known Kennedy for his Evangelism Kennedy’s JamesD. late The Florida. churchin Seminary,Theological associatedwhich was with Dr.a number Whiteservedfor years Knox of at indicateto is it I suppose not inappropriate that Theology,”weshared similar where concerns. “Auburn so-called volume assessingthe uted to a most knowledgeableWe theBible. of contrib- each cious communion, reasonersin my one and the of Ordained Servant Online 4HYJO toreadit apartby themselves,andwiththeir families.” 2 Dr. one Whiteis most judi- the of  (June-July 2009),http://www.opc.org/ Ordained Servant 6YKHPULK:LY]HU[ 3 In response In to all sortsofpeople

which he iswhich he defendingCorinthians, e.g.: before the ministryreferthe to Paulof colaborers, andhis plainly whichrather vast of pronoun,the majority are sixty-four the firstpersonofthere uses plural 4 and chapters In 2 Corinthians, 5 of is substantial. saidwas thatit every othersevidence”that persuade to something is the have proof.They, burden of “need more not I, and those who with ones who labored him) arethe we are to take his “us/we” take areto we hisownmounts hislengthiestdefenseof ministry, Paulwhere the epistle inThose whoarguethat, more needit, we of evidence.” Just the opposite. company reconciled the the of whole and notthe identify thispassageonly apart “we/us” of the as of isincomplete.reasonablechallenge here To but andsays, “Gordon’s forinstance, inthians 5:18ff, Dr.White2 Cor- refers comments about to my merelybiblical warrant,andnotquestion begging. Tosomethingoblige requires do others to positive burdenviewhas of proof. alternative fore, the the believer, view,upon every evangelism obligation an that is totellsanything. no do one the alternative But a universal obliges responsibility) one. My view no that duty.that is(that evangelism is, view my That there mustbe aduty for biblical ground some be reside. our where differencescommentsabout probably three make oneclarification making or before two Dr.White’s would like to comments, I thoughtful people areboundtoevangelize.” nowhereBible reading. saythat“allsorts of ButtheStandards Westminster sometimes referstootherreligiousduties,suchas theLargerCatechism’sticulated in exposition theDecalogue, of Note, then,thatin addition toourcommon ourselves to ourselves everyone’sto conscience sight the in statement of truth the of statement with God’sopenby the but tamper word, ways. renounced have disgraceful,underhanded mercy of God, ofmercy 4:1–2 I begin by suggesting that for something to bysomething to I begin suggesting that for believer’s dutysimply because Paul candidly does having thisministryTherefore, the by We refuse to practice cunningrefuse practice to toor oblige believing people. all There- his duty. the evidencehere Further, we do not do lose heart. But not not we commendwould as ministerial (Paul moral duties, as ar- duties,as we not

of God. plenty of evidence in the passages above that the “we” is different from the “you.” The “we” in the 4:7–8 But we have this treasure in jars of clay, passages above is plainly not “we all, including you to show that the surpassing power belongs to Corinthians,” but rather “we ministers, and not you God and not to us . We are afflicted in every Corinthians.” Note that even when 2 Corinthians way, but not crushed; perplexed, but not 4:14 refers to the eschaton, the two parties are kept driven to despair … distinct: “will raise us also with Jesus and bring us 4:16 So we do not lose heart … with you into his presence.” Even when talking about a common Christian reality in the life to 5:6 So we are always of good courage. come, Paul is intent on distinguishing the ministe- 5:11 Therefore, knowing the fear of the Lord, rial “us” from the general believing “you.” we persuade others … As popular as the universal view of evange- listic responsibility has become recently, it does 5:20 Therefore, we are ambassadors for Christ, not enjoy “squatter’s rights” for that reason. If no God making his appeal through us . positive warrant can be found for my view, that Even more compelling evidence from these does not injure my view, because my view obliges chapters is the fact that this first person plural no one. But the alternative view, precisely because pronoun often appears in combination with the it does oblige others, must establish itself by sound second person pronoun, as Paul contrasts himself biblical reasoning. with the Corinthians, plainly excluding the Corin- Foundational to my understanding of “gifts” thians from the “we/us”: in the relevant passage(s) is that the “gift”-language is used interchangeably with “function”-language: 4:12 So death is at work in us , but life in you. “Now there are varieties of gifts, but the same Spir- 4:13–15 And so we also speak, knowing that it; and there are varieties of service, but the same he who raised the Lord Jesus will raise us also Lord, and there are varieties of working, but it is with Jesus and bring us with you into his pres- the same God who inspires them all in every one” ence. For it is all for your sake, (1 Cor. 12:47).4 That is, Paul does not use “gift” as we do; to designate some competence or ability, as 5:11–12 But what we are is known to God, and in “she is a gifted musician,” or “he has the gift of I hope it is known also to your conscience. We gab.” Rather, he perceives consecrated Christian are not commending ourselves to you again service as Christ’s gift to his bride, the church: but giving you cause to boast about us , so that “And he gave the apostles, the prophets, the evan- you may be able to answer those who boast gelists, the pastors and teachers” (Eph. 4:11). He about outward appearance. calls these differing functions “gifts” because they 5:13 For if we are beside ourselves, it is for are the gifts of the ascended Christ to his militant God; if we are in our right mind, it is for you. church. Thus, Paul does not distinguish function, 5:20 Therefore, we are ambassadors for Christ, God making his appeal through us . We im- 4 “For as in one body we have many members, and the members do not all have the same function, so we, though many, are one plore you on behalf of Christ, be reconciled body in Christ, and individually members one of another. Having to God. gifts that differ according to the grace given to us” (Rom. 12:4–6).

Here also, “gifts” are spoken of as “function.” For Paul, a “gift” is Exchange Servant To Dr. White’s challenge, “To identify the ‘we/ not an innate capacity to do something; it is an operative work, the actual doing of something. If it does not “function,” it is not us’ of this passage as only a part of the company a gift. And Paul’s general point is clear: All do not perform the of the reconciled and not the whole of it, we need same functions: “Are all apostles? Are all prophets? Are all teach- ers? Do all work miracles? Do all possess gifts of healing? Do all more evidence” (emphases mine), I think we have speak with tongues? Do all interpret? But earnestly desire the higher gifts” (1 Cor. 12:29–31).  6YKHPULK:LY]HU[ =VS\TL  service. Paulme,ofas ofI am said: imitators “Be of examples, particular forms examples of not and examples;but theyaremoral andethical examples.” leaders indeedChurch are instructors churchinstructors ments about leaders“as and same functions. Paulotherwise, plainlysays thatwe do must besomeclear somewhere, teaching because is to performthefunctionof evangelism,there we do that,fact, in most commonly-repeatedstatement iswould tion/workingcontrary Paul’sand be to divinecommand the or a gift/func- image), such ( isthere issomeuniversal gift/function/workingthat if that thingedifies that if church, it builds the then or is(inthis case, done, and evangelism) activity an the questionreply is that nonsensical. For is if me, a gift. diverse point thatPaulwehave teaches that generalsages aboutgiftswas the maketo merely needy.who are pointMy citing in the Pauline pas- and asituation in canaid assist those where we from God’smay derive if places us providence, it being others and image God; still of createdthe in neighbor yourself.”as Others mayderive our from as “Youbiblical command,such yourshall love Some responsibilitiesderive positivealso from consequencesponsibility a is calling.”gift and of with gifts be with gifts ever question,fact, “In should activities those done by to Christ’swhen Dr. church.So, Whiteraises the Spirit, actually hisers, constrainedby loveandempoweredhis by tioning gift is no gift from Christ at all; until believ- and same.areworking, Athe gift; they nonfunc- function understood recipient, andthegiftitselftorefer tosomeedifying theunderstooduses “gift”withChristas the giver,thechurchas some point devotedexclusively toprovingthecontrary, thatPaul innate an ters as Paul’s “gift”in that almosteveryonebutmyself understands let- Muchmoreworkneedstobe donehere,because Irecognize 5 not diverse),from divineyet notmoral(deriving is So, nowSo, let me Dr.to turn White’s com- So, isn’tquiteSo, it that “re- I teach thecasethat 5

or not functions, working all have the same functions. everyone allhavethesame If capacity thatsomeoneactually do done something,they a “gift” not are diverse ; and I probably should write an essay at ; andIprobablyshouldwritean by by those without workings.Therefore, if does . diverse not gifts have the have gifts, ?” my?” is

perform weddingsandfunerals. Wordpreachthe congregation,andGodofthe to flock mustthe administer the sacraments,reador mustdoes, then the pastor do anything/everything beingflock. If the means examplethe flock an that pastorsthat evangelize andthey are examplesto duty of the gifted ones is to “equip”gifted onesis the duty of doto the saints years Ephesians does ago, 4:12 4:12. As arguedmany (too Ephesians ofI duty of the flock, the duty of the evangelism is that biblical warrantfor stating guishing Dr. White’sit) must viewfrom have some the universalthat difficulty have view(and I distin- how ofhe flock isteaches,notbut exampleforhis an terChrist’s sacraments.Similarly, preachesand he adminis-function/working in examples to those is distinctive ics, is distinctive hiscalling.His to gift/ concedes thispoint). His function,in those specif- howor to administerLord’sthe Supper (Dr. White of howflock He isan not the example to baptize to administershe alsobaptizes and Lord’sthe Supper. flockregardingtor instructshis duty,Christian but performed thechurch’sin overall ministry. A pas- and imitate their and imitate faith” 13:7). (Heb. theirofConsider theoutcome God. way of life, word of youthe your leaders,thosewhospoketo “Rememberthe church: officers in the faith of are followtoSaints also called the of theexample neighbor)God and that Paul Christ. in imitated Paulimitate those twothings of (love by imitating love of neighbor. Similarly,the Corinthiansshould temple. Paul the in wilderness; he didthe not overturntables John in byfive he was notbaptized the thousand; did not die a he didon cross for sinners; feed not performed:PaulChrist did not on water; walk he Paul1:6; 3:7,9).But dideveryfunction notimitate Cor.Christ” (1 1 11:1; cf.also Cor. 4:16; 1 Thess. necessarilyanwhat of example behavior not andChristian ethical offaith, but answer:Timothy andexamplemodel to an be is example Christiansgenerally.”an to Here’s my questionwhether ofhow and Timothy would be does notanswer says, “Gordonposes but the Dr.Whiteand Idiffer translation our also in they should preach and teach. So I conclude Iconclude should preachandteach. So did imitate Christ’simitate Godand love of other than the alleged warrant thealleged not functions teach the that

Dr.White areto be many!) many!) anything.6 The saints have many duties, of course, it that way). Dr. White says, for example, “Texts but Ephesians 4:12, properly translated, does not such as Colossians 3:16 and Hebrews 5:12 can teach anything about ministers “equipping” saints be plausibly read as establishing a responsibility to do anything. The translations that suggest so to teach that is broader than the teaching office. face three extremely difficult exegetical problems, Should we, then, distinguish a general respon- all three of which must align to come to this con- sibility from an official responsibility?”7 Well, if clusion. The three difficulties are these: the texts can be plausibly read in such a fashion, they can also be plausibly read in other fashions, 1) That the three purpose clauses, so obviously especially in light of James’s warning: “Not many parallel in their grammatical structure, have of you should become teachers, my brothers, different implied subjects (thereby disrupting for you know that we who teach will be judged the parallel); with greater strictness” (James 3:1). And, while I 2) That MCVCTVKUOQP (katartismon) is trans- concede that not every function in the church is lated “equip” here; official (much teaching takes place outside of the 3) That GTIQPFKCMQPKCL (ergon diakonias) re- teaching office), I still look for a text related to fers not to acts of service in the general sense, evangelism that requires it as a general duty. It is but to the overall “Christian ministry.” not enough to oblige others by this reasoning: some I won’t repeat here the arguments I made functions (teaching) that are official in the church in JETS in 1994, but, to summarize, in all three are plausibly read in some texts as general duties; points, the “equipping-the-saints” translation faces therefore, the specific function of evangelism is significant hurdles, hurdles that do not exist for also a general duty. translations such as the Authorized Version, which That simply does not follow. We might as well says: “And he gave some, apostles; and some, say that because baptizing is an official function of prophets; and some, evangelists; and some, pastors officers in the church, there is also a general/uni- and teachers; for the perfecting of the saints, for versal obligation upon all believers to baptize. Pre- the work of the ministry, for the edifying of the cisely at issue is the very question of whether the body of Christ.” Dr. White and I could engage in a specific function of evangelizing (not the specific lengthy conversation about this passage alone, but function of teaching or baptizing) is a general duty space prohibits this here. of Christians universally. Since we both concede A number of Dr. White’s points strike me, that some official functions (teaching) may have from my point of view, as question begging, espe- more general application and that other official cially since the issue in question is another individ- functions (baptism) do not have more general ual’s duty. That is, to argue that another believer application, neither of us can draw any inferences has a duty to do something, one would think it regarding another function (evangelism) without would be necessary to demonstrate not merely that some biblical ground. a given text could be construed in such a way, but Dr. White raises interesting and important that it ought to be construed that way, because no points about martyrs, and about 1 Peter 3:14–15, other construal is as good. That is, if a duty were based on a text that were capable of more than one construal by the admitted standards of exegesis we 7 I note here also that Dr. White selects his language carefully, and uses the word “general” rather than the word “universal.” all embrace, that text would not be an adequate Even if we judged that a given function was “general,” or Exchange Servant ground for obliging others (though it would be an “broader than the teaching office,” this would not be the same as “universal,” which admits of no exceptions. While instruction, in adequate ground for obliging those who construed the informal sense of discussing the Christian religion, may be general in the sense that many believers do it. it is not a universal duty in the sense that we would begin disciplinary processes 6 “‘Equipping’ Ministry in Ephesians 4?” Journal of the Evangeli- against people who merely listened to such conversations but did cal Theological Society 37.1 (March 1994): 69–78. not participate verbally in them.



6YKHPULK:LY]HU[ =VS\TL  here’s apersonfailed,letus why say, thinkso.If I to disagree actuallywith me,and agree with me adequatewithout biblical warrant. believersand shameforfailure) guilt on sense of placed apositivemoralduty(with attendant its churchesproof. Manyevangelical of have burden nothingthat borethe found future. ButI the in nuanced moredoubtedly contributeto discussions stimulated my ownwill un- thinking, materialthat cious I here reasoner, found always material as that disputingheissuch ajudi- others.And,because reasoning, concedingpoints some while graciously time with my the interact to that took delighted he Dr.what promote promoted.Kennedyalso Iam his late ministerial by colleague continuing to quences mayhaveis notevangelism; it evangelistic thisupondo toso. But confess himwhencalled a universal Christ,rather to deny but duty not to heartilyand Iagain agree.We wehave that agree yourlife. thispoint,On Dr.tormentors take White that Christhaspower resurrect to your you even if their persecution,yousolemnly publicly testify and sufferto “asks youwilling why someone are if you” that ishope infor areasonthe you.” course, Of asksanyonetomakepared to you who a defense regard Christ the Lord as holy, always being pre- inpersecutors), your troubled, but nor be hearts as 1Peter them 3:14–15: “Haveno fearof (the follower.he wassucha situation is the same This follower saytothat Christ, was indeed of his duty it tury, if Roman a officiala asked he person if were a first ecclesiasticaltrials,forexample.Inin the cen- in sometimes called civil witnesses be to or trials public testimony when public required it. to give termone’sthat designates a is and English, solemn an necessarilyevangelist. “Witness,”in bothGreek definition,by a “witness.” is But witness is not a martyr, inthe church).A nonofficers secution of the and theyarecloselyrelated(eachinvolves per- University Press,2004). ety forNewTestament Studies MonographSeries (Cambridge: AlisonA.Trites, 8 At some deep level,some I At deep think some whoprofess Dr.am that I gratified Whitehas honored , but it isn’tevangelism. but , The NewTestament ConceptofWitness 8 We are conse- , Soci- T. DavidGordon their duty. it believewethem is shouldstop tellingthem, I theirdo notfulfill duty. we Andif not do discipline regard as duty, it a shoulddiscipline we who those lize? Well,Ifthinkshouldfish we cutbait. I we or disciplined by forfailingevange- to any church everBut hasanyoneanywherebeen Scripture. had performtoa duty failed Holy mandated in proceedingsgroundthat him, on the he against attendtochurch, we wouldbegin disciplinary Pennsylvania. and GreekatGroveCityCollege,City, Church inAmericaservingasProfessorofReligion

is aministerinthePresbyterian afflicts practically all Americans, whether they belong to churches that observe the liturgical cal- Servant endar or not. Advent and Christmas have created a crater in the American experience that rivals—if not surpasses—the nation’s founding or its pastime Humor of baseball. Talk about cultural transformation. The liturgical calendar of the Roman Catholic Church hovers in the background of December’s From the Back Pew excitements. Although conservative Presbyterians Eutychus II continues the tradition of Eutychus are duly squeamish about following Rome’s cycle I, Ed Clowney’s pen name in the initial issues of holidays, for the better part of a century Christ- of Christianity Today (1956–1960). As Clowney mas and Easter have been fixtures in most Ameri- explained in his later anthology, Eutychus (and can Protestant congregations. Some now even flirt His Pin): “Eutychus was summoned to his post with Advent. Most draw the line there and refuse as a symbol of Christians nodding, if not on the to countenance Lent. Is it because Lent is too window-sill, at least in the back pew.” Like his demanding in its call for self-denial? namesake, Eutychus II aims at “deflating ecclesi- Maybe, but December can be fairly relentless astical pretense, sham and present-day religiosity.” in its indulgence. The last month of the year gets a This nom de plume will remain a cover for this head start with Thanksgiving, arguably the greatest ecclesiastical sleuth—to maintain his anonymity, of U.S. holidays. It is a time when the duties are and thus his freedom to poke fun. few—unless you are the cook—and when con- sumption is contained within one huge meal to be digested while snoozing through the National Football League’s unstinting search for mediocrity Life after Christmas under the guise of tradition. (Why would anyone 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ watch the Detroit Lions after Barry Sanders if they 6USPUL-LIY\HY` weren’t numbed by tryptophan?) Even for cooks who are feeling haggard by the time the NFL’s sec- by Eutychus II ond game starts, they have usually cooked a bird big enough to cover meals until Sunday—when the turkey sandwiches run out and when Advent April is the cruelest month, at least according begins. to T. S. Eliot. When he wrote that line in “The Even if conservative Protestants do not employ Wasteland,” of course, he had not experienced the the candles and wreaths that mark the Advent sea- seasonal doldrums that mark the month of Janu- son in liturgical churches, they generally experi- ary, now that we have merged Thanksgiving and ence the pull of preparations for Christmas, thanks Christmas into one monthlong party. After almost to the activities of church families—the cards, the five weeks of parties, preparing for them, recovering gifts, and the congregational singing that turns to from them, and considering resolutions to counter the part of the hymnal dedicated to Christ’s birth. the pounds those parties have added, January hits Some churches will even sponsor programs of spe- like a ton of bricks. Actually, a roller coaster ride cial music, drawing upon the wealth of Advent and

is a more apt analogy, with January the trough be- Humor Servant Christmas songs generated by those Protestants tween the Christmas season and March Madness. mindful of the liturgical calendar, namely, the This is the seasonal affective disorder that Anglicans and the Lutherans. To assist these activi- ties, schools, both private and Christian, take off 1 http://www.opc.org/os.html?article_id=190&issue_id=52. as much time at Christmas as accreditors and state  

6YKHPULK:LY]HU[ =VS\TL  with the assistance of the camp’swith theassistance speak-activities, her faith seriously,more hasrisen challenge the to his or challengedbetotake to camp gone offto teenagerhas camp. ManyaProtestant summerat evangelical after many by theiryouth awaytime Januaryfacing 2 lowa similar that experienced to a fluffing. ofand needis become bit in hard cushionthe NewYearofBy thattime,the hasalso nightsinto three swelled primeoftime television. bufferon the of twelvehas hoursto beplayed one, parcel out overseveral games thatall days the used Championship Seriesofficials have decided to year’s discipline. regular But now Bowlthat the December’scushion between indulgenceandthe twelvethat became the ofhoursday of football of fowland Year’s pumpkin New pie. Daywas a meal forNFL game the Thanksgiving worked on the second holiday way forthis the to function inactivity.bowlcollege football The gamesused anotherexcuse parties,rich food, and for more until Julyof first theyear day provides the 4th, returninglife from ofnormal paceJanuary to the restbefore tion to offeringawelcomechancefor Year’s comesNew not enough, along Day. addi-In too early. justbreakfast is New Yearthe hours and start so withbrunch— keep abnormallylate to revelry form of wholesome Watchwithout Night some services usuallyfind work andvocation.Others routines suppliedby many churchmembersare regular adhering the to serviceuntil earlyintoNewYear’slasting Day, not over-rowdy activitiesand parties.But, with youth a offer to pious Night service a alternative the to churchesthe Watchstillthem. Some hold left in Year’s Eve, if overthirty party as anyone had any make their curb,comes along the to New way tins emptied,andevergreensthe cookie recycled, at the holiday office. December.time in Workingin December is like a vacation foolishwho take look make employees open, holiday partiesand workloads but reduced schools’ Businessesbe the schedule. may imitating agenciesallow.will Nonprofits do their bypart This leaves the average Christianon American were Decemberthen, And themonthof if as paperbeen has the wrapping the time By duce, minuslows. the and campfires that Decemberexuberance pro- dedicatedsomerestto the of andgain worship may week-out a Sunday asin, observance of holy day Sabbath that awaitsrest God’speople, theweek- pattern the creationweekand ofthe to the to also facingnot means lows.spiritual But,linked and avoidingif isa goodthing that spiritualhighs Thisweekly work. flashy,pattern is inherently not interveningSunday andthe six daysof disciplined two servicesofa from weekly cycle plausibility the regularity.routine and Thisrecognition gains recognizinghighsaltogether by the valueof templebed.to afterJesus went welcomingto money changersinto back the the eveningincorporating into anor it isakin service, allowto churchmembers to see theSuper Bowl, man-madeholy about days, cancelling servicea teachingcontravenes older Reformed clearly liturgical birth the calendar Although narratives. carols Matthew’sand meditating on and Luke’s Presbyterian practicesthansinging Christmas is harder option that this is squareto an But with SuperBowlblues islook forwardto to Sunday. any festivity to which to look forward. to boot in most parts of the United States—without painful as facing an entire month—and a cold one renewed commitment to Jesus and others can be as of December are similar. Coming down from a high of summer camp and the semiliturgical high Year’s Day. Butthe lowsfollowing devotional the duringthe between New period Thanksgiving and officers,and parents, children, church members thanwhat happens ous corporately to Christian ismuchduringa week vigor- personalmore and question.unfair Christiantoyouth happens What calendar er is theliturgical than those of likely an counselors andnewfriends. or emotionalaswith paidcamp tense summertime not nearlyasin- home during theschoolyearis life ers, andatmosphere,onlyfind that toat back Of other avoidOf to course, the remedy is the oneOrway to course, rebound January’s from Whether thehighssummerof camp are high- to work imagining how the OPC might change its Naming Rites name and give its image a long-overdue update at 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ the same time.  6USPUL4H` What is needed is a smart sounding name that grabs attention. Let’s abandon the futile effort to by Eutychus II find a way to describe ourselves as Presbyterian and American. Not only are all those permuta- As much as the preachers in the Orthodox Presby- tions and combinations exhausted, but that sort terian Church may seek to practice John Calvin’s of nomenclature is entirely passé and will simply hermeneutic of brevitas et facilitas in their biblical not communicate to a media-savvy audience. No, exegesis, it is a principle that has not applied to our we need something a lot livelier. How about a name. I was painfully reminded of this recently number? “Reformation 360” has a global hue to when I fell into a conversation during a high it, don’t you think? Oh, but wait: isn’t conversion school baseball game with a mother of one of my a 180-degree turn? Or does “Reformation 180” son’s teammates. When she asked where I went to sound half-hearted? Hmm, numbers might make church, I proudly replied, “Reformation Orthodox too many heads spin. Presbyterian Church.” Another possibility invokes the old DuPont “Wow,” she gasped, “That’s a mouthful!” wisdom of better living through chemistry. An When I posed the same question to her, “emerging” church in my neck of the woods has

“Northside Grace” was her quick reply. branded itself “H 2O.” Get it? As in water, that is, “Wow,” I thought. “Three syllables!” living water? So how about NaCl—you will recall Those who are familiar with the history of from high school chemistry that is the symbol for the Orthodox Presbyterian Church know that our salt—as in salt of the earth! I tested this with a name was neither original nor has it appealed to focus group of a few friends and they wondered some within and beyond the church as particularly if it stood for some obscure cult like the National attractive. Forced to change its name by a judge’s Association of Christian Libertines. So scratch that decision in a lawsuit brought by the vindictive thought. mainline Presbyterian Church in the USA, the Maybe the trick is to combine two words and Presbyterian Church of America adopted “The create a trademark neologism. Something like Orthodox Presbyterian Church” in 1939, narrowly “Reformergence.” Why can’t we be both Reformed selecting the moniker over several alternatives. and emergent? Who is to say this is an either/ (I still chuckle over the one-upmanship in this or? On the other hand, what if folks focus on the nomination proceeding: “The True Presbyterian “merge” in the middle? And suppose this puts Church of the World” [emphasis added, but doubt- pressure on union with another body? Then what lessly in the mind of the nominator] was another becomes of my branding genius? I do not want it to proposal.) go the way of “Cingular.” I am not that bothered by the name myself. I I finally settled on following Mark Driscoll’s do not buy the charge that it is implicitly boastful lead. The Seattle ecclesial entrepreneur has (as if the emphasis falls on the definite article that coined his hip network of followers the “Acts 29” precedes it: The Orthodox Presbyterian Church). network. It seems that the OPC might want to call Still, I concede that the name remains a stumbling itself “Acts 27.” After all, that chapter was all about block for at least a few in the church. And so, in a shipwreck. Humor Servant order to remove unnecessary offense, I put myself

1 http://www.opc.org/os.html?article_id=206&issue_id=55.  

6YKHPULK:LY]HU[ =VS\TL  ProfessorGordon overand wait is biographyJohn Calvin.Theof Reformed Bruce Gordon’s the in world as major Few asanticipatedeagerlyhave volumes been University Press, + pages, $35.00. 2009, xiii 398 Calvin Booth A. David by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU by Bruce Gordon Calvin Book Reviews Reading Servant in NewHaven, Connecticut. in He Reformation professorof is historyat Yale Divinity School 2 http://www.opc.org/os.html?article_id=188&issue_id=52. 1 Basle a decade later (124). Calvin was Lone Basle decade later(124). no a inthe reliance upon 1530s Berne upon late and Geneva’sforthe implicationsCalvin of political tury Europe.Forrevealsexample, deftly Gordon political realities that sixteenth-cen-characterized of complexecclesiasticalrelationships and shifting labyrinththe Calvin firmlywithin situatebeen to widestaudience.possible and collegeclassrooms.Thisworkdeserves the Reformerof the biography seminaryin standard Gordon’s tations. Gordon’s mostdistinctive achievementhas -LIY\HY` , by Bruce Gordon. New Haven, CT: Haven, , Bruce by New Gordon. Yale 2 Calvin has surpassedhashighestexpec- our  will rightlythe will become 6YKHPULK:LY]HU[ periods of time. A driven man, Calvin was at time. periodsofdrivenat man,times A Calvinwas as Bucer,Farel, and Bullinger overextended closerelationshipswith men as diversemaintained aremarkableNevertheless, is Calvin it factthat expectedremaintoloyallyinthat roleuntildeath. churchmen ashispeer, and lieutenants were his inger, never Calvin sawany of theother Reformed exception(323-24). WiththepossibleshipBull- of advice, cementeda apart their drifting in relation- France,form in direct in contradiction Calvin’sto late1540s, Viret’sthe re- iconoclastic toapproach Calvin’s struggles the with Bernese (172).Yet, in alsoa loyallieutenant in but servedas in Geneva, Calvin’s to criticalassistance reformeffortsvided and scholar in his ownonly pro- right,Viretnot Calvin’s return to Geneva (121).A gifted preacher onewas of the campaigned men whoactively for imposed.For expectations example, Pierre Viret all Not the strains his friendshipsof survived such his subordinatefriends to their his. judgments to his of ownextraordinary Calvin intellect, expected commitmenta tocause” (29),aware common and, of terms friendship in his would define life Calvin hisofsome friendships breaking the point.to “All exceedinglyas an demanding pushed friendwho partner. junior a treatedviewed and as first,was commonly at leastatinwhich Calvin, all-too-real conflicts the the reader scheme, rough feels tumbleofand the result grand theological some of as the inevitable Christ’sthanCalvinism Rather church. unfolding fight the Calvin wouldlater for unityand peace of ciationhow for skillfullyandresolutelythe mature Calvin’s magnifieslife, Gordon reader’s the appre- portraithe paintsof into the such experiences discord church weaving within the (82-83). By ished by leadingthe Swisschurchmenforsowing vin Farelhe experienced when and wereadmon- Cal-young horrorwhich the movingly presentsthe judgments men.Forother of example,Gordon shaper the events of aschaffed under onewhoand landscape. ThereadermeetsCalvinbothas cal howpoliti- shifts the he navigatedunpredictable in the other wellon Swiss churches” as as upon (75) Ranger.dependentGeneva was “positionin His On a personalOn level,Gordonshows us Calvin impulsive, petty, and even vindictive. Gordon does of Protestants have yet to succeed. The biblical not shield the reader from such less than flattering requirement to be valiant for truth without being elements in Calvin’s life; however, he so skillfully sectarian has challenged Christians in every gen- presents the strains of his vocation, and Calvin’s eration. As heirs of the Reformation we have much zeal for the glory of God, that few readers will to learn from Calvin’s labors for both the peace imagine themselves bearing such burdens more and the purity of the church. Utterly unwilling to gracefully. Indeed, what emerges is a man who is compromise God’s truth, “Calvin never regarded all the more extraordinary because he wrestled, not his theological formulations as nonnegotiable” always successfully, with the passions that are com- (179). In this, and so many other ways, Calvin is a mon to us lesser mortals. Gordon draws the reader model worthy of emulation. a fuller portrait of Calvin as a man than any other Professor Gordon begins this work by telling biography I have seen. us that Calvin “never felt he had encountered an A second great distinctive of this work is how intellectual equal, and he was probably correct” vividly Gordon portrays Calvin’s labors to reform (vii). The Lord rarely gives such exceptional men the church beyond the city of Geneva. While still to his church. We are wise to learn as much as pos- in Strasbourg, Calvin received a favorable greet- sible from them. This beautifully written volume ing from Martin Luther with the indication that is a reliable and enjoyable guide to help us with Luther had read his Reply to Sadoleto. This deeply this task. I could not recommend this work more moved Calvin. “The fully understandable response highly. was part of a discernable shift in Calvin’s attitudes towards the German reformation.… Calvin was David A. Booth is the pastor of Merrimack Val- becoming receptive to the Lutheran world” (99). ley Presbyterian Church (OPC) in North Andover, Years later, Calvin would bend over backwards to Massachusetts. avoid criticizing Luther. When it became neces- sary for him to criticize some of Luther’s teaching, Calvin attributed Luther’s views to the medieval scholastics in order to avoid creating a rift with the Lutherans. Whether such behavior is diplomacy or duplicity is something each reader is left to decide for himself. Gordon adroitly unfolds how Calvin’s Bioethics and the zeal for Protestant unity flows from his own experi- ence of being an exile from his native France. The Christian Life reality of exile pervaded both Calvin’s ecclesiology and his theology proper. On the one hand, his ex- by David VanDrunen perience of exile taught Calvin that Christians are 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ to be a pilgrim people. “Home, for the exile, is not 6USPUL4HYJO a location, but union with God” (57). On the other hand, exile stripped Calvin of parochialism in his by William Edgar approach to ecclesiology. While Luther was Ger- man to the core, and Zwingli died in battle for his Swiss canton, Calvin struggled for the reformation Bioethics and the Christian Life: A Guide to Mak- Servant Reading Servant and unity of all the Protestant churches. The ge- ing Difficult Decisions, by David VanDrunen. nius of Gordon’s narrative is how vividly he reveals Wheaton: Crossway, 2009, 256 pages, bibliogra- Calvin’s efforts as both heroic and ultimately a phy, general index, Scripture index, $19.99, paper. colossal failure. Modern readers should remember that where Calvin failed, subsequent generations 1 http://www.opc.org/os.html?article_id=195&issue_id=53.  

6YKHPULK:LY]HU[ =VS\TL  applications of God’sapplications law, there are particularly as wemustate, since make decisions onbased wise of particularly wisdomstrongis and appropri- world.fallen His values the discussionfor these in forneed stand andhopecourageas and the we the the goodnessof God, dignityhuman of life, are most important Among the to thetable. bring principal doctrines andvirtuesthatChristianscan gospel. proclaim the enjoined,activities arestill dutyto the alongside VanDrunenarticulatelydemonstrates,cultural ahostile in More positively,environment. as weare God’sbecause called to defend justice Christians betoif active need healthcare, only in even at the biblical approach, loggerheads with world’salthough the agendasare different, often healthcare. Hethat, concludespation in public several possible Christianattitudes toward partici- to that thisis book the the trenches, drums incan say,I after long a wait, toughhave medical face to I where conun-pital works acoupleof committeeson localhos- our in someonewho rare feat.As ethicsandalso teaches fornia,carriesthe credentials accomplish to this Christian Westminsterethics at Seminary Cali- written.David VanDrunen,elegantly teacheswho isOn that, it of top competent, isauthoritative. it More than andcal hermeneutics scientificdata. inis both bibli-competent book, which areas, of biology. studies,but insufficient with knowledge thefield of biblical exegesis.Conversely, we findgood biblical few simpleethical principles, and thereislittle real theology. Often into complexissues are funneled a usually superficialweak they are or of matters in Theirgreat merit. have empiricalobservations But everyday. field,and the in confronttheharddata scientificallypeopleareby whoare oftenwritten science andsoundtheology. Booksthataregood madechoosetobetween solid are though, we pointChristian ten froma of view. Mostoften, is amount it writ-of respectable on bioethics.A abundance of is literature an There published Chapters 2 and forth Chapters 3 compellinglyset the the openingIn VanDrunen chapter compares discover to is What apleasantsurpriseit this read! and dangeridolizingofthe the family. Or, take childrenbalance betweenthe legitimatedesire for permissible,He are not. steers nice andwhich a decidedevicescontraceptionkinds of are which ardshipinhelps the havingchildren. He reader yet he recognizes and value of the stew- celibacy of creation ordinance of marriage and procreation, and isa strongdefender the of contraception. He he sane in is his arguments. but marvelously humanlife,of the rights etc., dying patient, the of sanctity the issure. betion, He to passionate about than light.VanDrunen inis convic- not lacking heat morethere is emotionallycharged that so worksist. One so many that are on reads bioethics thiscomeshopesoundingacross non-alarm- right, rich, wise, informative,and, The contentsare I Beginning“The Life” of“The End Life.”of and rialschaptersin 4–9. They are divided simplyinto musttion, even we as improve strive to healthcare. the dispensa- utopiancan be dreams for present no humansuffering.Thus, of there inevitability the of way,depth. Alongthe too, VanDrunenreminds us questionschapters, whichinvestigatebioethical in inofthe lifebecomesclear doctrine followingthe of gift,throughjustification. Theimportance free now is givenGod’sto obtain failed to a people as sin and receivelife, eternal. life that Adam The life shouldturn from asinner,butthathedeath of his Creator, now the Redeemer,who desiresthe not ogy.the ofThisunderscores great intentions the same are notentirelyoutsidethat eschatol- Christ covenant promisespen, the God culminatingof in thisdid Garden. Thoughin event the the hap- not a higher, humanrace to beyond consummate life obeying, passagehavefora the been would entire our firstparentssucceededin probation, had the creation, eschatologywas an the toand that there ff.). 155 (see embryo an of status the to relation in 21:22–25 Exodus as such passages difficult handling when valuable especially become skills exegetical VanDrunen’s research. cell stem or embryo the of status the as things such on verses Bible no Take, hisdiscussionfor example, marriage of prohibits exploring richmate- Space fully the VanDrunenReformed viewthat affirms the the chapter on assisted reproduction. VanDrunen to live in community with love for our neighbor is aware of the emotional ironies involved: “What we prepare ourselves for dying. The person who many can attain to they do not want, and what has cultivated the virtue of love for a long time and many want they cannot attain” (119). But he is thus has learned to give and to receive is much bet- also aware of the technological opportunities along ter prepared to face difficult periods of dependence with their advantages and pitfalls. He has great upon others” (182). Someone who is dying is in- compassion for the plight of couples who are in- deed going to have to receive the care and nurture fertile. And while not forbidding the use of certain of others, which is not enjoyable for a would-be assisted procreation techniques, he, first, warns autonomous person. against using them as a panacea, and, second, Our author puts these grand principles into issues strong reservations about such methods as practice marvelously in the tough situations where AID (artificial insemination by donor), because there are advanced directives, ventilators, feeding it introduces a third party into the mix. In the tubes, financial issues, and much more. I com- discussion of adoption, which he highly favors, he mend this treasure of a book to pastors, believers raises the question of adoption by single parents. in the pew, and both believers and unbelievers in There, he subtly, and in my judgment rightly, healthcare. I do not believe there is anything quite distinguishes between “creating” a child by assisted like it, nor is there likely to be for a good while. procreation for the purpose of having one’s own biological progeny, and adopting an already born William Edgar is a minister in the Presbyterian child. The former is unacceptable. The latter is Church in America serving as Professor of Apologet- better than leaving a child defenseless. Similarly ics and Ethics Westminster Theological Seminary, with freezing an embryo. While not morally out Philadelphia, Pennsylvania. of bounds, it presents such a host of difficulties that the couple considering this procedure must exercise great caution. VanDrunen is at his best, which is saying a lot, when treating end-of-life issues. He shows both exegetical skills and pastoral sensitivity toward those facing such difficulties as whether to with- A Treatise on the Law hold or even withdraw treatment from a dying patient. Never maudlin, nor rosy (“It was such a and the Gospel blessing!”), he presents death as the result of the Fall. Death is an event that is horrendously telling by John Colquhoun of a world cursed by God. And yet there is for the 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ believer a way to handle death, indeed, something 6USPUL4HYJO to understand about it, that makes it the pas- sageway to eternal bliss promised to all those who by John V. Fesko love Christ’s appearing. As he does throughout, VanDrunen reminds us that participating in the life of the church can be the best preparation for A Treatise on the Law and the Gospel, by John the reality of death. At the least, the sacraments Colquhoun, 1835. Grand Rapids: Soli Deo Gloria, Servant Reading Servant are a regular microcosm of death, followed by 2009, 320 pages, $25.00. life. Perhaps his most eloquent pages, though, are centered on love. The love of God and neighbor C. S. Lewis once commented that reading old is the ultimate self-sacrificing virtue. Though it is never easy to depend upon others, yet, “by learning 1 http://www.opc.org/os.html?article_id=196&issue_id=53.  

6YKHPULK:LY]HU[ =VS\TL  redemptivehistory. ForColquhoun example, worksthroughoutthe covenantof and connects Fall is presses introduced, Colquhounconstantly works then neverraisethe doctrine oncethe but works affirmcovenantoftheological that the contemporaryMoreover, unlikesome Reformed administrationsandcovenants).(thenewMosaic covenant grace various relatestoit the of and its the moral lawthroughout redemptive history as implicationsthen works ofthe the out Fall lawbegins creationandthe with of nature and comprehensiveIt is in also scope, as Colquhoun claims,scripturalascitations. wellasfor its ample with exegetical workwork. The replete support is elders, and laymenalikecanbenefitfromthis written andstraightforward. clearly Ministers, to thelaw. Colquhounchapters treatsbeliever’s the response lawmony between theconcludinggospel. and In law,differencesuses of, the andhar- between, properties and principlesupon the moral the of In thesubsequent chapters, Colquhoun elaborates covenantworks.of a form of was publishedin the grace), which covenant ofcovenant(part the of thelawthe publicationof Sinai in the Mosaic at union with Christ. Colquhoun to explain proceeds informed howon worthy they couldwalk theirof tion but for theirsanctificationso they mightbe give themorallaw Christianstofor their justifica- Colquhoun life. a ruleof God didexplains that not only in Christ’sthat themoral hands law becomes law’sfulfills the Christ fall, only demands, it and is a Adamgiven toas covenant works. Withman’sof of nature, argues that and lawthe naturewas of law,tion of themoral he also calls thelawwhich pronouced byterian ministerColquhoun John (1748-1827, nineteenth-centurytheology by Pres- Scottish classic a work onwonderful covenant reprint of pages of this the ofoff the breeze centuries comes might own prevalentin our not be day.fresh The centuries intoour minds.show They truthsus that fresh the breeze of old booksbrought the because topreferred bebooks was readingto newbooks What commends this book isWhat commendsisvery this book thatit Colquhounhiswork exposi- with an begins ka-hoon ). vis-à-vis which cannotdisannulpromise the or of covenant the promise,ofinconsistent with that but tance the inheri- method obtaining of a which contains the Mount then, was covenant works; of Sinai, world” (9). the the all descendants Adam of with theminto bring for those lawsnatural law,of the relics but which countriesMen heathen can no in have standard vice, andforpreservingthe rightsof civil society. for enacted encouraging virtueanddiscouraging are revelation, commonly light of destitutethe of also manifest from lawsthe countries which,in Colquhoun,they wereorthodox: mightfor many, regardedas troubling be for but confessionalorthodoxy. following The quotations they hint that anything lessthanwere Presbyterian lessly from Colquhoun’sthe slightest without pen Lutheran. Yetdoctrinesflowall these of effort- oflabeled been justification doctrine asthe have Pelagian. Law and andgiving prioritytogospel been labeledworks hascovenant of the cation of Roman The republi-called Catholic. doctrine of infrontsReformed circles. law Natural hasbeen howa number on relevant is it controversial of (237, 240). his redeemed liveoutperson to the sanctification breaks the power and dominion sin andfrees of sanctification” (232).For Colquhoun, justification God respectof liveunto in begins to tification, he the lawtowhen becomesdead he pointin of jus- law,” writes Colquhoun, God; to“he dead but is (211–12). as amancontinues“As long the alive to condemningthe powerlaw of the as acovenant” are,intheir justification, delivered likewise from lawon their Colquhoun behalf. writes, “Believers andhis fulfillmentthe of Christ gospel of the to lawthe workscovenant ofdrives sinners the as and self-righteous formalists Preaching (136). curse fordisobedienceuponminds the sinners of demandsperfectionofits andits works press to Preachersmust the law preach the covenant of as must lawpreach the gospel. in subservience to the ministerswhen argues that preach the they gospel, Republication Natural Law however,isWhatstrikingabout thisbook, is . “The same [naturallaw] “Thesame is . “The covenant of law“The of the covenant from grace” (59). Law and Gospel. “To distinguish truly and God’s Word in clearly between the law as a covenant and the law as a rule is, as Luther expressed it, ‘the key which Servant-Form opens the hidden treasure of the gospel’” (40). Priority of Justification. “To pretend to sancti- by Richard B. Gaffin, Jr. fication, and then to rely on it for justification, is 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ to derive the fountain from the stream, the cause 6USPUL(WYPS from the effect, and so to invert the order of the blessings of salvation. It is necessary that our sins by John V. Fesko are forgiven, and our persons accepted as righteous in the sight of God, in order to our being capable God’s Word in Servant-Form: Abraham Kuyper of yielding the least degree of acceptable obedi- and Herman Bavinck on the Doctrine of Scripture, ence to Him” (309). by Richard B. Gaffin, Jr. Jackson, MS: Reformed Colquhoun’s little book is immensely help- Academic Press, 2008, 107 pages $12.95, paper. ful because it does bring the fresh breeze of the centuries before the mind, the breeze of historic, Ever since the serpent in the garden-temple of classical, Presbyterian, confessional theology. What Eden hissed the words “Hath God said …,” the makes it quite useful is that Colquhoun has no word of God has been under attack. The challenge interest in the present debates over the aforemen- to the authority and inerrancy of Scripture is not tioned issues—he has long since joined the church new, but it does appear that every generation has triumphant. But this also means that his book is to struggle with challenges to these truths. The re- probably capable of spreading more light than publication of Richard Gaffin’s journal articles on heat. Aside from its usefulness as an aid to present the doctrine of Scripture in Kuyper and Bavinck is, debates, Colquhoun’s work is a wonderful tonic for therefore, a welcome contribution. the soul, as he so clearly presents the demands of Gaffin’s studies were originally two journal the law and the promises of the gospel that anyone articles written in celebration of the birth of J. who reads this book is bound to walk away with a Gresham Machen. These articles were a riposte greater appreciation for the gospel of Christ. to a book published by Jack Rogers and Donald McKim, The Authority and Interpretation of the John V. Fesko is a minister in the Orthodox Pres- Bible.2 In their book, Rogers and McKim made the byterian Church serving as an Associate Professor claim that the doctrine of inerrancy was a scholas- of Systematic Theology and Academic Dean at tic innovation foisted upon the Reformed tradi- Westminster Seminary California in Escondido, tion by the likes of Francis Turretin and Charles California. Hodge. This rationalism-induced stupor also drove Machen to a scholastic split of Old Princeton to form Westminster Theological Seminary. In the course of their study, Rogers and McKim try to enlist Kuyper and Bavinck as allies to their cause. The study is divided into four parts. Part I ad-

dresses background issues, part II covers the views Reading Servant of Kuyper, part III treats the views of Bavinck,

1 http://www.opc.org/os.html?article_id=201&issue_id=54. 2 1980; Eugene, OR: Wipf & Stock, 1999.  

6YKHPULK:LY]HU[ =VS\TL  untranslated Dogmatiek Kuyper’s viewsfromhisuntranslated unpacksfor example,carefully book. Gaffin, a significantweaknessforthe Rogersand McKim athisthe primarysources, in-depth look Bavinck is main strength Gaffin’sof treatmentof Kuyperand book concludespostscript.and the with The a GrandRapids: Baker,2005. 3 issue raisedcontemporarybybiblical criticismis that aredifficultexplain.to However,crucial “the necessary,some there are genuineas challenges plined, studyScriptureof absolutely and intense is Scripture. The ofdisci-cy and authority careful, historicdebatesurrounding the sion of the inerran- lel thehuman/divinedistinction” (101). Spirit. distinctionThe form/content doesnotparal- the specificallyexpresses authorialintentionthe of its “The form,in genuinely character,human Forcannot be done. and Bavinck both Dutchmen, made, enlistingKuyper Whilesuch can be claims Testamentauthors misquoted Testament Old texts. man foibles.In Enns’s contends case,he that New and, tohu-susceptiblea humanproduct therefore, something and Rogers McKim,thatScriptureis of Incarnation Petersuch as his Enns in book also andMcKim, but from those only of Rogers point recentclaims,giventhe not is important an arevine andhuman—these indivisible.traits This both the and form are fullydi-content of Scripture of Scripture. doctrine a to solid draws,vital sions he asout stand two Scripture. of other conclu- inspiration Among the forthe authorityand acceptpeopletoof theSpirit necessity affirmtheologians thetestimony the of Hodge andWarfield. He also showshow both Reformation heirs, those fromOld Princeton,even continuityin their with Reformationand post- conclusions that KuyperandBavinck stand are theologians.Gaffin’s Dutch two edge of the overall Gaffin’sis athorough informed by analysis knowl- Second, Gaffinhighlightstheethical dimen- that forKuyperandBavinck First, argues he (1891) (1891) and Bavinck’s the from then . 3 In his book Enns In book claims, echoing his Gereformeerde Dogmatiek Inspiration and Dictaten (1895). libility and not the inerrancyScripture. Gaffin’softhe libility andnot infal-believed the Bavinck only in Kuyper and enthusiasm, ashe ably refutes theclaims that likesTurretinofthe overwere given to rationalism. heartthe claimsthat representof adaggerintothe revelation. between reasonand His conclusions prolegomena Muller treats and therelationship doxy. Particularly thisvolumeis helpfulin how between the Reformed ortho-Reformation and source material showto profoundcontinuity the Scripture. In volume 1, Muller amasses the primary tion Reformed Dogmatics engagement with, Richard Muller’s been greatly aided by reference to, and perhaps orthodox doctrine. Here Gaffin’s study would have Reformedthe to accurate callyto attach adjectives but tween orthodoxy andthe Reformation, Reformed overallcontinuityGaffin doeshighlight the be- atomisticScripture. of thedoctrine to approach developmentdid anhave overlymechanical and orthodoxyin its later that Reformed he claims improvedand hisis strengthened argument when did inerrancy.to not hold onceclaims again, to the that Bavinck Kuyper and Bavinck. So Gaffin’s helpfulbook is antidote,a his McGowancase, employ to tries Kuyper and torationalism In make theattempt and Scripture. illegitimate child of inerrancy the is canard that McGowanthisbook levelsthe disprovensame Divine AuthenticityofScripture so arecent but byMcGowan, Andrew is entry trend, this Enns book evidence of only the is Not it but will neverdisappear.theological tide, the inerrancyScriptureofoverthe ebbsandflows with helpful a guide. However,use Gaffinas the debate Scripturehisofcan interested in studying doctrine Dogmatiek nowwhile that read is that Bavinck’s bial on head. nail the as God’sprover- Here the word” (101). Gaffin hits rected rebellion authority Scripture against the of primarilythiscriticismofethical. Much isheart-di- mechanistic Over all,Gaffin’s book read with should be The one Gaffincould have area where makes What Gaffin’s a worth- contribution has translatedinto those been has English, and atomistic , especially volume 1 on are not quite histori- . Once inagain, Post-Reforma- Gereformeerde The book should be placed on the shelf of must-reads professors, and two were prominent nonevangeli- alongside B. B. Warfield’s Authority and Inspira- cals from warmer climes: Emanuel Tov and James tion of the Bible and John Murray’s Calvin on H. Charlesworth. Two of the lecturers, Craig A. Scripture and Divine Sovereignty. Gaffin’s volume Evans and Emanuel Tov, edited the eight lectures is a worthy addition to these two classics which as Exploring the Origins of the Bible, which Baker stand as sentinels against the attempts to mitigate Academic has now published. the authority and inspiration of Scripture. Anyone who is seriously interested in the literary-historical origin of the Bible, especially as John V. Fesko is a minister in the Orthodox Pres- that is understood from a generally conservative (if byterian Church serving as an Associate Professor not necessarily theologically Reformed) point of of Systematic Theology and Academic Dean at view, will find much to think about in these essays. Westminster Seminary California in Escondido, Emanuel Tov, the leading Jewish author- California. ity on Old Testament textual criticism, starts off with “The Septuagint as a Source for the Literary Analysis of Hebrew Scripture.” Looking at some of the major differences between the Septuagint and the Masoretic text, he argues that the translators of the Septuagint used Hebrew manscripts that often differed from (and sometimes were antecedent to) Exploring the Origins those upon which the Masoretic text was based. Both textual traditions need to be considered in of the Bible literary analysis of the Old Testament, he insists. This should have been clear to Christians all along Edited by Craig A. Evans and from the New Testament’s heavy use of the Septua- gint. Emanuel Tov In “Writings Ostensibly outside the Canon,” James H. Charlesworth commends the study of 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ 6USPUL(WYPS the Jewish writings not included in the Old Testa- ment canon. There is background information to be gained from these writings, to be sure, but he by James W. Scott goes too far when he denies the crucial distinction between canonical and noncanonical writings, Exploring the Origins of the Bible, edited by Craig claiming that “God’s Word” (whatever that means A. Evans and Emanuel Tov. Grand Rapids: Baker to Charlesworth) can be found in the latter as well Academic, 2008, 272 pages, $22.99, paper. as in the former. Stephen G. Dempster’s “Torah, Torah, Torah: A special spring session of the Hayward Lectures The Emergence of the Tripartite Canon” is the at the loosely evangelical Acadia Divinity Col- longest and most footnoted essay, as is appropriate lege (the theological faculty of Acadia University) for a Westminster Seminary graduate. He makes in Wolfville, Nova Scotia, brought together eight a solid case for the view that the Old Testament scholars in 2006 to address various aspects of the canon developed in three parts (the Law, the Servant Reading Servant canonical formation of the Old Testament and the Prophets, and the Writings), a view that has come New Testament. Four of the lecturers were Acadia in for considerable criticism of late. faculty members, two others were also Canadian R. Glenn Wooden addresses “The Role of ‘the Septuagint’ in the Formation of the Biblical 1 http://www.opc.org/os.html?article_id=202&issue_id=54. Canons.” He surveys the various Greek books of  

6YKHPULK:LY]HU[ =VS\TL  He argues that both classical Protestantism, basing both classicalProtestantism, He arguesthat essay on “CanonandStake?” Theology:What Is at extent is quiteand that high. to theextent representthat they theinspired text, Word our Bibles authoritative still are the God of or aperfectly originaltranslation,text but reliable assertions), that aperfectlycertain not we do have (though Iwoulddispute lengthat some his of authority.very same argues true, McDonald Itis as (orofandChrist)the God authority hisword are texts,and translations).However,ous canons, the church’s(intextthe the biblical us through vari- Jesus but in Christ, whocomes itself, he says, to Scripture ofthe textin liesnotMcDonald. It Ephesians, Colossians, the and PastoralEpistles). of anumber toepistlesofas him attributed (such modern to refutethe denials Paulineof authorship thesis iscorrect,probablyinjudgment. my It tends hisclose more of associates. Thiscontroversial thereafter, byinstigated Paul and was or one or assembled toward Paul’sthe of end or shortly life the Paulineargues that epistles was collectionof say “Paul Canonization.” andtheProcessof He welcome dose sanity.of radical)(more scholars. certain Thisby essayis a fartoo muchJesus, andhavebeengiven credence independentsources forthelifeandteachingof historical dubiousas ofare of Thomas) value that extracanonical gospels (suchasthe Gospel sibilities Problems,”and Craig Evansargues A. and self-consistentGod. sistent with Scripture being truthful wordof a the canons centuries—aretexts incon-and over the authority,and continuing a “inspiration”in those His solutions—multipleof canonsand divinetexts Scripture have notalways properlyrespected.been it canon; shows, the boundaries rather, that of traditionalviewsverbalofinspiration a and fixed heplex situation imaginesis problematic the for Hebrew, theirand Thiscom- church. use the in existed antiquity,in how theydiffered fromthe the OldTestament (andtheirforms) variant that Jonathan R. Wilson concludeswitha short Wilson Jonathan R. “WhereinLies Authority?”Martin Lee asks Porter E. Stanley presents intriguing es- the Pos-Jesus: Assessing“The Apocryphal the In in in Reformed theology. knowledgeable subjecton and the well-grounded book only mend the those who to alreadyquiteare often a distortedfrom wouldrecom- perspective.I with currentscholarlycontroversies,It deals but is inthere ultimate, no it. redemption deeply non-Reformedessay. flux is historicalIf in history.profound,isbut a conceptually This universalsworksHolySpirit doctrine, as of the find without thefaulty redemptionin it, historical flux, historicalseems towants but accept this to “lateModernity”) historicizes Wilsoneverything. humankind. And now postmodernism (orrather orauthority on experience,dehistoricizesreason (or“high Modernity”), the basing on other hand, church, respectively.Scripture andthe Modernism canonicaling thusformation), dehistoricizeand acknowledgerealitieshistory (includ- of themessy tholicism,do not the church, basing on authority text,authority on andclassicalthe biblical Ca- http://www.opc.org/os.html?article_id=211&issue_id=56. 1 aregrief and that disastrous. many more weHere subjectofgood bookson the There areseveral E. ReynoldsGregory and Jr., Cook, H. Gordon by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU A BibliographicalEssay onGrieving: Books of Trinity OPCinHatboro,Pennsylvania. Committee onChristianEducation,andamember Horizons James W. Scott This collection of essaysof is This collection a challengingread. 1\UL1\S` , PublicationsCoordinatorforthe is themanagingeditorof  6YKHPULK:LY]HU[ New discuss the strength of the good books and their ing and Grief Therapy (New York: Springer, 1991, intended audiences. 183 pages). This book helps a pastor identify when Helpful are two booklets which we would grief has crossed the line into complicated grief, feel comfortable giving to someone who is newly grief that is not likely to resolve with time, and bereaved: Elizabeth Elliot’s Facing the Death of which probably requires pastoral or other counsel- Someone You Love (Westchester, IL: Good News, ing. This book has a good bibliography and index. 1982, 14-page pamphlet); and Donald Howard’s Another favorite for pastors is a book by a Jew- Christians Grieve Too (Edinburgh: Banner of ish rabbi, J. Shep Jeffreys, Helping Grieving People, Truth, 1979, 29-page booklet). The latter is espe- When Tears Are Not Enough (New York: Brunner- cially good for a husband losing his wife, particu- Routledge, 2005, 347 pages). This book has all the larly if she is young and leaves children. But it is current theories about grief and how it resolves, applicable to all Christians facing grief. plus hundreds of practical tips on how to approach If the person is ready to examine their grief (of- grief among various groups. Jeffreys taught this ma- ten a year or more later), the pastor may help them terial at Johns Hopkins and it shows. This book has by reading Wayne Oates’s Your Particular Grief an extensive bibliography and thorough index. If (Philadelphia: Westminster/John Knox Press, 1981, you only get one book on the subject, make it this 116 pages) as a nice antidote to the one-size-fits-all one. These last two volumes are not inexpensive, self-help books on the subject. but they are each worth the price. Two longer, popular books that are often help- ful to grieving people, especially those who have Gordon H. Cook, Jr., is the pastor of Merry- lost a spouse, are written by J. I. Packer and C. S. meeting Bay Orthodox Presbyterian Church in Lewis. Packer’s A Grief Sanctified: Passing through Brunswick, Maine. He coordinates a Pastoral Care Grief to Peace and Joy (Ann Arbor, MI: Servant, (Chaplain) program for Mid Coast Hospital and its 1997, 208 pages), presents Puritan Richard Baxter’s affiliated extended care facility and has an extensive memoir of his wife’s life and death with exten- ministry as a hospice chaplain with CHANS Home sive commentary. Another Puritan, John Flavel, Health in Brunswick. wrote a classic (1674) tract on grief, A Token for Gregory E. Reynolds serves as the pastor of Amo- Mourners. This may be found in the fifth volume skeag Presbyterian Church (OPC) in Manchester, of his Works or in a new Puritan Paperback by the New Hampshire, and is the editor of Ordained Banner of Truth Trust. A contemporary rendition Servant. of Flavel’s work similar to (and taking its title from) Baxter’s is C. S. Lewis’s A Grief Observed (London: Faber, 1961; first published under the pseudonym “N. W. Clerk,” 151 pages). David Biebel is an Evangelical Free pastor and Gordon-Conwell seminary graduate. His book If God Is So Good, Why Do I Hurt So Bad? (Colo- rado Springs: NavPress, 1989, 175 pages) shares his personal experience of the death of his oldest son and the serious illness of a second. He writes with a tested Christian maturity which still struggles Servant Reading Servant with the issues. At points his broad evangelicalism comes out, but this is a book which is well worth reading. The classic text which every pastor should have in his library is J. W. Worden’s Grief Counsel-  

6YKHPULK:LY]HU[ =VS\TL  Mbuma (52). family,ina slightlycommodiousmore dwelling in last fiveyears shortlived,life, Jameswith his his of of Cameron’sthe year 1938 to Forbirth,1954. the from lived (39) Zenka,Rhodesia ally hiswife, in which hutin Fraser,thatched James and eventu- the contrastto in country house,standing stark elegant Scotland (23),is home in an Strathpeffer, the homes Frasersthe of quietly testify. Thefamily photographs of andwhite as thewonderfulblack Rhodesian love the (nowpeople, Zimbabwean) loveforhis himHis unflinching Lord moved to who loved the people.”abantu, means“theman man, JamesFraser. nickname, His African Thand- the theme of the andthecharacteristicof book Endeavor inRhodesiatheTwentieth Century TruthTrust, the Bannerof McPhersonpublished in 1967 by biographymoreby Alexander complete earlier, impression on lastingRobin,my andme. wife, wife, of 1978.He meand his in Margaret, lefta Seminarya graduating ahead Philadelphia, year in mineofa classmate at Westminster Theological terian missions CameronFraser Africa.J. in was and vicariously the with Orthodox Presby-various own my contentis associationwith theauthor poignantmodest but way. Addingmovingits to a storyin alarge very book tells This sweetlittle GuardianBooks, pages, 2010, 70 $7.25,paper. Fraser.J. Cameron Canada: Belleville, Ontario, Thandabantu: The ManWho LovedthePeople Reynolds E. Gregory by 6USPUL 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU by J. Cameron Fraser Thandabantu http://www.opc.org/os.html?article_id=229&issue_id=60. 1 Faithfulnessis Christ the cause of the in apersonalThe book anis supplementto +LJLTILY James Fraser: ARecordofMissionary  6YKHPULK:LY]HU[ ,by . . Servant. New Hampshire,andistheeditorof skeag PresbyterianChurch (OPC)inManchester, Gregory E.Reynolds mation Heritage Books, www.heritagebooks.org. for missions.I recommendthis little highly book. and PatonJohn attested, only surefoundation the is, asReformed confessions JohnNeviusedthe in articulat-inspiringgenre. The the gospel of clarity works that best withthe in sionarynarrativestands out of print rare the market.and on Thismis-used thisveryaccount. personalsions enrich touching not conver- vain.Several in was stories of diseasescausedtheir that theirdeaths. But labor more the most likely making them susceptible to Frasersthemselves out wore theirby mid-forties, workers,the herenergies.Indefatigable most of latterbeing Christinelabor devoted which the to andmedical education the labors of assistance, and buildingthe churchesof the the were twin thiseffort. to Making for way gospel preaching Paul Ncube: exchange Africantravelcompanion, an an with Fraser Scotland, Presbyterian Churchof recounted Freegospel the 1946 Rhodesiatothe ofin synod The book is available in the U.S. from Refor- biographyis the 1967 is that Myonly regret Christine, andJameshis wife, gave theirlives acknowledge our (35–36) efforts. Lordin that spiritwesure canbe will the that Gospel of the Lord Jesus Christ.” If we go forth with the Glory lit up the of yetbe Reserve will darkness.ofChrist must prevail. whole The andpowershere too, no there hopeforthe is work isat thisReserve andtheHolySpirit the Wordlight,but little only a is of God in darkness, even and nowthere is in was total the Reserve sonot longago that said, “”itis journey. Why happy?” you so were “Well,” he him, “Youthroughout looked veryhappy the inhisownvery happy quiet way. I tosaid andtype, hadbeen very solid unemotional this a who of is the trip man, Throughout In persuasivelypresenting theneedfor the servesasthepastorofAmo- Ordained setting forth a clearly stated thesis. While I am not persuaded by all of the arguments in this book, the Servant editors, to their credit, provide the Reformed com- munity with a work that will lead to more, I hope friendly, discussion on what has historically been Reading a complicated and much-vexed issue. This review offers some analysis and asks some questions in the hope that both the authors and readers can prop- erly assess the merit, or lack thereof, of the book’s Review Articles argument, namely, that the Mosaic covenant is “in some sense” a republication of the prelapsarian covenant of works (6). In What Sense? TLNF is divided into three sections: (1) histor- ical studies by J.V. Fesko, D.G. Hart, and Brenton 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ (WYPS C. Ferry, (2) biblical studies by Bryan D. Estelle, Richard Belcher, Byron Curtis, Guy Waters, T. David Gordon, and S.M. Baugh, and (3) theologi- by Mark Jones cal studies by David VanDrunen and Michael Horton. The goal of the book is to show that the The Law Is Not of Faith: Essays on Works and idea that the Mosaic covenant is in “some sense” Grace in the Mosaic Covenant, edited by Bryan D. a covenant of works has a rich Reformed history. Estelle, J. V. Fesko, and David VanDrunen. Phil- The book is, in part, a response to John Murray’s lipsburg, NJ: P&R, 2009, 358 pages, $16.99, paper. contention that to view the Mosaic covenant as It is true, the Lutheran Divines, they do a “repetition of the so-called covenant of works” expressly oppose the Calvinists herein, main- is a “grave misconception” (16). Thankfully the taining the Covenant given by Moses, to be a introduction exercises some caution in applying Covenant of works, and so directly contrary to the term “monocovenantal” to Murray (16), but T. the Covenant of grace. Indeed, they acknowl- David Gordon thinks Murray goes in that direction edge that the Fathers were justified by Christ, (254). The introduction also makes clear that the and had the same way of salvation with us; present volume is needed because the republica- only they make that Covenant of Moses to be tion thesis has “received much hostility in books, a superadded thing to the Promise, holding peer-reviewed journals, and trials in the courts of forth a condition of perfect righteousness unto the church” (17). The goal, then, of the book is to: the Jews, that they might be convinced of (1) legitimize certain views on the Mosaic cov- their own folly in their self-righteousness. But, enant as orthodox, that is, primarily with regard to I think, it is already cleared, that Moses his the Westminster Confession of Faith, and (2) foster Covenant, was a Covenant of grace.2 continuing discussion on the question of Sinai’s relation to Eden. Reviewing a book with multiple authors often In general, my major concern regarding this presents a daunting challenge, especially when book has to do with its basic thesis. The sugges- the contributors manifest some disagreement with tion that the Mosaic covenant given at Sinai is “in Servant Reading Servant one another. Perhaps this disharmony prevents The some sense” a covenant of works originally made Law Is Not of Faith (hereafter TLNF) from ever with Adam (6) is not really disputed in the history of Reformed covenant theology, if by that we mean 1 http://www.opc.org/os.html?article_id=199&issue_id=54. that the moral law first given in Eden is revived 2 Anthony Burgess, Vindiciae Legis (London, 1647), 251. and declared at Sinai on tablets of stone. Few in  

6YKHPULK:LY]HU[ =VS\TL  not really in question.not reallyin the covenantof worksand is covenant graceof intra-Reformed thedistinctiondebate between to Adam was certainly “revived”or “republished” certainly to Adamwas mal and lawThe material republication. firstgiven significant a is tion. There differencebetween for- forms of republica- all 19.1–2 doesnotestablish to consider. be adefinite would since there thesis more detail, of republicationmightconsidering be worth in particularview anything,this of republication.If dicial the language actionin church courts—over some suspicion—perhapsview hascaused evenju- of works.Thisprecise thecovenantof publication a that some isinmade by somesense Sinai re-is argument the grace. Hence, toworks antithesis in by means forinheritance as a typological level viewthat the the Sinai functionedatenhanced by structure is concerns whetherthisbicovenantal and perhaps the weclarify needtomajor point the contention, of direction monocovenantal (16–17). a theology in Sinai, JohnMurray was recastto wrong covenant sis of 2)—orT. Gordon? David Actually,the- theagreed WatersBurgess—Guy adopts his position (211, fn. we Do agreewitha covenant Anthonyworks? of the question: covenant sense in Mosaic the what is defined theend, left with thesis. readers arestill In clearly a easilynotitself to contributors, does lend covenantworks.of preciselycovenant viewed bea the Mosaic as may significantThe more question centers howon Reformed circlesdisagree would with “thatsense.” titled “Law andGrace” (57ff.). Murray’s thoughit maymakehimorthodox.See alsochap.8in enantalist, gracedoesnotmaketens” outthecovenantof himamonocov- the-highway.com/adamic-admin_Murray.html). “flat- he That argues:“Theconditionwhere he wasobedience” (http://www. thedoctrine.See“Adamic of Administration,”the substance terminology nevertheless works,he thecovenantof of affirms rejectsthe Whilehe can be amonocovenantalist. described as thinkers likeMurray. For my own part,Ifailtoseehow Murray tendencieswith whattheyperceive in tobe “monocovenantal” Irecognize thatsomeof theauthorsmight feeluncomfortable 3 One should note that asimple WCF One shouldnote appeal to help cannot but feelthat place, I the next In TLNF Principles ofConduct might whatever we say be about that raison TLNF 3 The present debate, Thepresent rather,

d’être (GrandRapids:Eerdmans, 1957), , because of because numerous, its of for this book. In this book. In for this in grace. toin opposition the language and works include merit of sions that republication,versionsofparticularly thosever- andrepublicationstill concernsabout certain raise of a version to one mayhold otherwords, stone. In morallawthe of states was republished tables on Klinean version, and not the more typical view that normallyrepublicationinviewthe have so-called of grace. Patrickof Gillespieeven Eden referred to covenant of worksas devoidviewed the nothave most theologians clear that Reformed make it to want the notdoI do amthis, sayingall authors but typological level, grace inworks and antithesis? I that republicationplaces, the maticallyassume at from grace. covenant of works to be based on strict justice apart the differencethe if oneunderstands world in the simplereason lication ideaforthe makesall that it and formulateso-called can understand the repub- before one needsaddressed betodetail in some preciseoverthe naturecovenant works of the of that thequestionasargued? Burgess me seemsto It merit)? ofGod assistAdamin his obedience, Did unique role(e.g., thisdoctrine the contributions to about inWhat Eden?Meredithlife Kline’s own Adam’sabout Was potentialreward? heaven or it Was Adam’s faith natural or supernatural? What mostSpirit as Reformed maintained? theologians Adam possess covenantworks.ofDid Holy the that provethe there existedseveral perspectives on Goodwin, PatrickGillespie,and John Ball, to viewsFrancisofthe Thomas Owen, Roberts, John thisparticularly British theologianson issue, the covenantworks.ofOne only comparetothe of has formedtheologians differed the on precise nature fromsince the latesixteenthcenturymany Re- replicates. Suchaquestion not is reason without of worksSinai covenantof version address what the WCF19.5–6 clarifiesthispoint.4 covenant works. the of coextensive with Reformed divinesdid make notmoral law the but newcovenant), most (andeven in at the Sinai Followingfrom above, shouldwe auto- the Related to theconcernsabove, TLNF 4 Critics of Critics of fails to as a covenant of grace, albeit with qualifications, there are some good quotes from various seven- and Francis Roberts dichotomized between a teenth-century theologians, though at times the covenant of works and a covenant of faith be- names and quotes just roll off each other a little cause he wanted to maintain that God’s grace too much without appropriately contextualizing was operative in both covenants.5 The issue, as I their quotes. My main concern is that Ferry may see it, is not whether Sinai contains similarities have been too ambitious. The various taxonomies with Eden. Instead, the debate concerns whether presented were incomplete. Moreover, Ferry was Israel’s failure as a nation to maintain a necessary rather dismissive of past interpretations (78–80). level of obedience under the Mosaic economy was While I agree with some of his criticisms of other the reason for their exile.6 If this is true, we may writers, he should have exercised more caution in wonder what sort of existential tension this might his rhetoric simply because he makes a number of have created in the life of believers from Moses his own interpretive mistakes. These mistakes are to Christ! In connection with this, the Westmin- nowhere more evident than in the taxonomic chart ster divine Stephen Marshall acknowledges that he provides at the end of his chapter. The problem there was indeed a “rehearsal” of the covenant of with such a wide-ranging survey of thinkers on works at Sinai. However, he makes an important this issue is that individual statements are often point about how the Mosaic covenant relates to stripped from the author’s broader way of thinking; the new covenant: “neither did the Lord promise the author is then pigeonholed into a category that them [Israel] entrance into, or continuance in that he himself likely would not have recognized. For Land, but upon the same conditions upon which example, at best it is an oversimplification to sug- hee promiseth eternall [sic] life, as true Faith in gest that John Owen holds to a fourfold covenant the Gospel, with the love and feare of God, and schema; at worst it is plain wrong. The concept obedience of his Commandments.”7 Their failure of “testament” and its relation to “covenant” is to enter the land was because of unbelief and the extremely significant for Owen. Once this is ap- subsequent idolatry and disobedience that resulted preciated, it becomes increasingly difficult to label from their unbelief.8 Owen. But this is not discussed. Owen’s position Regarding the “historical” analyses in the defies neat categorizations, and Ferry’s chart only book, I do not have the space here to register my serves to obscure the matter. Importantly, even concerns in any detail. However, the chapter by Owen’s more radical position on Sinai must be Brenton C. Ferry, “Works in the Mosaic Covenant: qualified. He argues that the Mosaic covenant is A Reformed Taxonomy,” warrants a number of ob- not a revival of the covenant of works strictly (i.e., servations. Ferry provides us with a well-researched “formally”). Rather, the moral law is renewed chapter. He clearly has done a lot of work and declaratively (i.e., “materially”) and not covenant- ally: “God did never formally and absolutely renew or give again this law as a covenant a second 5 Patrick Gillespie, The Ark of the Testament Opened (London, 1661), 221; Francis Roberts, The Mystery and Marrow of the time. Nor was there any need that so he should Bible: viz. God’s Covenants with Man (London, 1657), 26ff. I do, unless it were declaratively only, for so it was could give many more quotes on the presence of grace in the 9 covenant of works, but I will hold them back for my forthcoming renewed at Sinai.” In other words, as noted above, work on Westminster covenant theology. the “republication thesis” does not make Sinai co- 6 In addition, the land argument based on works seems to suffer extensive with Eden in terms of strict covenantal from the problem that Israel was later restored to the land as a principles.

sign (type) of restoration in Christ, and yet the covenant of works Reading Servant does not make provision for restoration. What is interesting about Owen is that he 7 A Sermon of the Baptizing of Infants (London, 1644), 11–12. openly acknowledges that most Reformed divines 8 Second Kings 17:14 reads: “But they would not listen and were as stiff-necked as their fathers, who did not believe in the Lord their God.” The Hebrew here for “believe” (amin) is also used in 9 The Works of John Owen , 23 vols. (Edinburgh: Banner of Truth Gen. 15:6. See also Heb. 3–4. Edition), 5:244.  

6YKHPULK:LY]HU[ =VS\TL  works.logical distinctionThe between sufficient covenantwas acovenantof Mosaic lish thatthe necessarilytwo situations, not estab- does but it the kind there is between isparallel of some that Cor.the presentage(2 prove texts 11:3). Allthese church the of in paradigmatictemptation for the Adamand in of ParadiseEve temptation Satan’s as Paulwell. works asof was acovenant appealsto the have concludethat covenant new we to would applyCurtis’swe wereto logicPaul’sto writings, the precise natureof the Ifcovenants themselves. transgressedGod’s nothing tellsofus It covenant. that Israel,likeAdam, All Hosea teaches is 6:7 covenantworks.of “insomesense”a covenantis the Mosaic that the thesis argumentestablishes 6:7. Hosea However,persuaded nothis am that I exegetical and a helpful theological analysisof Curtis’sByron G. book. be—of the provides article thesis—whateverthat the may exactly establish major critiqueto these chaptersfail thebook, of happen. However,that to in connection my with andwish for notwork, Ido the exegetical a lotof this reviewmayovershadowmyappreciation for concernsandquestionsbecause my to beclear in continuing the in wantthat debates.justification I and well doneuseful polemical particularly tools istration as “anothercovenant, Martyr, Bucanus)(e.g., Calvin, did not viewSinai of the Lutheran-Reformeddivideof this on issue. Burgess at the beginning thisreviewforfurther of confirmation Ibid.,76.Iwouldpoint thereadertoquote Anthony by 11 10 the same covenant, to beto intended.” the samecovenant, covenants this issue: wemust“Wherefore, grant the apostle.” distinct, discourse areintendedin stantially this of but covenants sub-twothe samecovenant, that administrationa twofold not prove,that ments to of side,argu-insist other two onon Lutherans the appearance andnameanotherofcovenant. The the cominggospel after Christ,ofthat haththe it different so the in that isestablished from which Works The exegetical sections were The exegeticalsections the partfor were most , 22:71.

of [the covenant of grace]. But this covenant grace].Butthis was of [the of , twofold administration, rather thana of 10 Owen sides with the Owen sides with Lutherans on

but only differenta admin- 11

two distinct 2 http://sites.google.com/site/themosaiccovenant/john-murray. 12 would liketois. thinkhe flummoxedas bedoes notappearto Gordon as letter,he the of his understanding judging by and, on audioInternet in found the form; andwritten istruththat Murray’s lectures Galatianscan beon and decidedso write onto Galatians.The not “entirelybyflummoxed Paul’s reasoning” (253) that Murraywas and think letter Gordonlikesto the could sense of Why? Because Murray make no ray, knowledge,his to wrote never Galatians. on badly.so Indeed, Gordonis that Mur- grateful Murrayreasons forwhy misunderstood the matter his Murrayandprovidessome attention John to and then turnsconsidered”well (251). Gordon calls theirdecision, though rebellious, “judicious legal) Sinaitic In covenant Gordon (251). fact, efforts engage them to the(characteristicallyin resistingfirst-generation Israelitesfor Moses’ the in kind” (251)and he doesnot notes that blame concludes thatthesecovenantsare“differenttwo between the AbrahamicandMosaic covenant.He differencesargumentfocuses on five arguing. His doubtto no as what in youare left precisely is he oragreesimple reasonthat, disagree him, with most the satisfying forthe chaptersthe all of ongoing the in the contextof debate. justification Horton’s)chapter (and providesuseful arguments purpose. Nevertheless,Waters’s itsstated terms of book as awhole the rather difficult interpretinto what makes this above, is ferent in kind. noted As administration the of and notdif-covenant grace of gess (211, 2), Sinaian fn. aswho clearlyviewed Gordon aligningby himself AnthonyBur- with radicalmore from the and position(s)Kline of distancehimselftobook. Butevenhe seems the covenantworks ofvaluetoof the also contributes and necessary condition here. is ignored entirely candidhisabout views. forchapters,beingand is commended the he be to all most interestingof the certainly chapter was T.DavidGordon’s chapter in is one respect Guy Waters’s on chapter 10:5 Romans and the I return to a few general queries,a few toI return the firstof 12 Nevertheless, Gordon’s which concerns the so-called form of republication upon those who fail to fulfill the terms of the that seems to be offered by some of the authors. covenant. Juxtaposed to this type of covenant is the The WCF clearly speaks of the prelapsarian cov- Abrahamic covenant, which is an unconditional enant of works as demanding “perfect and personal promise covenant that is modeled on a royal grant. obedience” (7.2; 19.1; WLC 20; WSC 12). Does it Michael Horton, for example, follows this line of not follow that any covenant that does not require demarcation in several of his own works on the both “perfect and personal obedience” is not a cov- covenant.13 However, ANE scholars are raising enant of works, even at the typological level? But, many objections to Mendenhall’s thesis. Recently in two places (137, 301) we are informed that the Dr. Noel Weeks, an expert in ANE culture, has obedience required in the Mosaic covenant was shown that both Mendenhall’s and Kline’s work is “imperfect/sincere obedience.” The WCF shows not without a number of serious problems, espe- that the only covenant in which God accepts im- cially in the area of methodology.14 If the authors, perfect obedience is the covenant of grace (WCF particularly the editors, of TLNF wish to continue 16.6). To say, then, that the Mosaic covenant is in this discussion regarding the place and function some sense a covenant of works can be especially of Sinai in redemptive history, they will need to misleading to the average reader in light of the reckon with the arguments of scholars like Weeks aforementioned concern. who, in my opinion, subject Mendenhall’s and The book attempts to be self-consciously Kline’s methodology to devastating critique. confessional, which can be seen in the opening In conclusion let me summarize what I think fictional story. In connection with this, I wish the are the main points in this discussion. To say that book addressed which senses of republication are the Mosaic covenant is “in some sense” a covenant confessional and which are not. The sense one of works may not be all that helpful in the final gets from TLNF is that almost all senses of repub- analysis if we are not more specific about what this lication are confessional, even the more radical means. I think the thesis needs to be defined more view of Gordon, which has corollaries with the narrowly, perhaps by asking the following ques- Salmurian theologian John Cameron. I do note, tions: however, that on page 11, they speak of some 1. Is the Mosaic covenant distinct from the unorthodox views of republication, but just which covenant of grace? Or, is it an administration views are unorthodox seems to be left to the reader of the covenant of grace? With the Lutherans, to figure out. Would one have to embrace classical John Owen viewed it as distinct; the vast ma- dispensationalism to finally move from the pale of jority of the Reformed orthodox did not. The Reformed orthodoxy on this matter? authors in TLNF do not seem to agree on this Finally, considering the general trajectory of point. But it is an important matter that needs this book, TLNF lacks a chapter that could shed to be settled. some important light on this discussion, namely, the influence of George Mendenhall on Meredith Kline—and perhaps Kline’s obvious influence on 13 See God of Promise: Introducing Covenant Theology (Grand many of the authors—with regard to ancient Near- Rapids: Baker Books, 2006), 35ff. Eastern (ANE) suzerain treaties. In short, Kline, 14 Admonition and Curse: The Ancient Near Eastern Treaty/Cov- following Mendenhall’s research, argued that enant Form as a Problem in Inter-Cultural Relationships (Lon- don: T&T Clark, 2004). See also Noel Weeks, “Mari, Nuzi and there are essentially two types of covenants: law the Patriarchs,” Abr-Nahrain 16 (1975–76): 73–82. Important to Servant Reading Servant covenants and promise covenants. In this schema, note for those who have not read Weeks’s work is his unflinching commitment to the inerrancy and sufficiency of Scripture from Sinai, particularly Deuteronomy, represents a “law a classical Reformed perspective. Moreover, I sometimes wonder covenant” on account of its striking parallels with whether those who adopt Kline’s view of suzerain treaties, and ANE suzerain treaty formats. This covenant is their influence on how we understand biblical covenants, have actually read any recent scholarly literature that dissents from almost always conditional, often involving curses Kline’s findings.  

6YKHPULK:LY]HU[ =VS\TL  some of our Reformed brethren right our Reformed some ofmay be serious point of Lutheransand The contention. isviewed as alawSinai covenant—is,however, a the Mosaic in covenant—because typological level that ameritorious works-principleoperatedat the mind,Reformed circles. controversialin Toargue similaritiesmytoworksof with not, the covenant is To giving law the that the of argue atSinai has andaddress thisintra-Reformeddebate. derstand 66 (2004):394ff. Critique KlineandKarlberg,” of See D. Patrick Ramsey, “In Defense of Moses: A Confessional 15 I hope that this review helps us to better un-helps usthat thisreviewhope to better I views not? are andwhat are confessional argument(11,43). who simplydismissedreferenced himbut his this was reallyengagedbyauthors never the works-principle?D.Patrick Ramsey’sonwork WCF tolerate Doesthe Kline’sviewa of 5. ogy? mic)? How isreliable Mendenhall’s methodol- andpromiseSinai) covenants (e.g., Abraha- categories law of intotwo up covenants (e.g., both, them can we divide biblicalcovenants Mendenhall, and Horton’s dependence upon Kline’s In relation to dependence upon 4. land?” (136). toriousgrounds forIsrael’s continuance the in “meri- providethe such away to in as function didOr argued) (as it andKline have Estelle devoid of assisting grace? logical level,totally the Is works-principletypo-atthe Sinai, at 3. covenantandits Mosaic function. the still end theycould have very differentviewsof the in a covenant sense”works, but of some might Sinai is “in with eachotherthat agree Thus, writers these two prelapsarian state? Francis Roberts’s Adam’s understanding of Kline’slot different Edena of view from,say, works.” of the by “covenant notIs Meredith ismeant weneed what define then level, to typological the works at covenant of the of “in sense”a some IfSinai is republication 2. 15 Or, what viewsOr,Sinai ofwhat Westminster Theological Journal

because it it because identifies particularunderstanding a further food for thought. food further for thought. review will provide the authors of thiswork; ofperhaps, my a lesserlevel, ownand on discussionstopicbecause this enhanced onbe will that future hopebadthing, of course. I Therefore, questionsnecessarilynotanswers. That is thanit a ly anything, with the result lyit nothing. withthe that means anything, practical-as mean elastic to so termis that canbe a means that today isn’t entirely clear. “Covenantal” their problemis,what Scripture. to approach The in betosomethemselvesin “covenantal” sense find toReformed believerwhodidn’t a consider Reformed of theology, and you’d hard-pressed be Covenant theology distinctives oneof thekey is paper.lipsburg, NJ:P&R,2009, pages, $16.99, 358 Estelle,J. V. Fesko, David and VanDrunen. Phil- Grace intheMosaicCovenant The LawIsNotofFaith: EssaysonWorks and Lee J. Brian by (WYPS 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Testament Old inthe Covenants TwoReconciling the Mark Jones http://www.opc.org/os.html?article_id=200&issue_id=54. 1 Moses,about but fontein). oftheFreeassociate attheUniversity State(Bloem- couver PresbyterianChurch (PCA),andresearch The LawIsNotofFaith 

is theseniorministeratFaith Van- TLNF has perhaps raised moreperhaps has raised is an important book book an important is , , edited Bryan D. by 6YKHPULK:LY]HU[ TLNF with some of works and grace in the Mosaic economy to be The Contrast between Sinai and Zion constitutive of Reformed covenant theology. This Michael Horton’s essay, “Obedience Is Better book’s authors bring many different perspectives Than Sacrifice,” is one of the best in the volume, to this task, but they all share the conviction that though not self-evidently on topic. However, once at Sinai the Lord in some sense reestablished the you understand how it relates to this topic, you merit-based probation of the Garden of Eden, as probably are a long way along the road to grasping a grand and conclusive demonstration of sinful the significance and rationale for the republication humanity’s plight under the curse of the law. All thesis. And that rationale is to faithfully express the this, while simultaneously holding forth in shad- contrast between Sinai and Zion in the eyes of the owy form the gracious Abrahamic promise of the New Testament, without undermining the funda- coming Messiah who would deliver from the curse mental continuity and coherence of redemptive of the law. Furthermore, they all believe that this history. view of works and grace in the Mosaic economy Horton identifies a crucial aspect of that is crucial for a right understanding of the work contrast in his contribution—the “obedience” and of Christ and the gospel, and is the mainstream “sacrifice” of his title, which can also be expressed historic view of those who have subscribed to the as the contrast between the freedom of Zion op- Reformed confessions. posed to the bondage and merit of Sinai. What If you think you are covenantal but aren’t is valuable about his approach is that he demon- sure whether you agree with that last paragraph, strates the explanatory force and value of covenant or don’t know if you’ve ever even heard such a theology in a way that moves outward from the thing before, you should buy this book and read person and work of Christ. This reflects the histori- it. One of the hallmarks of covenant thought in cal development of covenant theology itself, which the Reformed tradition is diversity, so I am not was not an abstract exercise but a concrete attempt naive enough to insist that every office-bearer that to explain the work of Christ. subscribes to the Reformed confessions must also This essay also shows that the contrast that subscribe to this book, or its view of the covenants. covenant theology seeks to articulate is much But the fact that many ministers and elders are un- broader than the Pauline contrast between law aware of such a mainstream view in our tradition is and gospel, or works and faith. Of course, there is unacceptable. nothing wrong with developing a theology from a If you are not convinced, I hope in the fol- Pauline foundation; his writings are central to— lowing pages to give you further reason to take and constitutive of—the New Testament canon. and read. In this review essay, I attempt to present But building exclusively on a Pauline law/gospel in some detail the strongest essays in this collec- foundation for covenant theology lends credence tion, while also identifying some of the challenges to the view that its proponents are suffering from a inherent in a project of this nature. The eleven Lutheran hangover. It also makes covenant theol- essays in this volume are divided into historical (3), ogy particularly susceptible to the reappraisal of biblical (6), and theological studies (2), and the Paul’s thought that we are currently experiencing. editors encourage the reader to tackle the material Horton’s obedience/sacrifice contrast draws in the order of its presentation. These distinctions upon Paul’s Sinai/Zion contrast, but it really moves are helpful, and the breadth of expertise reflected from the thought of the psalmist (Ps. 40) to the by our authors is a real strength of this volume.

epistle to the Hebrews (Heb. 10). And this dem- Reading Servant While I agree with the editors’ presentation of the onstrates a recurring theme of this volume: the material (it makes particular sense for newcomers republication thesis is an attempt to articulate a to the topic), for the purposes of this review I will series of contrasts that exist within the Old Testa- invert the order of reading, beginning with the last ment canon itself. It is a common misinterpreta- essay, and moving to the first.  

6YKHPULK:LY]HU[ =VS\TL  Israel served as a microcosmas a Israel served whole world, the of administrationMosaic lished the in suggests that The claim works that the principle wasrepub- this (disobedience) dieand youwill (punishment). (reward), liveandimplicitly,and youwill do don’t works principle nutshell: in a do this(obedience) obedience and punishesdisobedience. Thisisthe basic principlethe testifiesto that Godrewards on written man’s2:15), creation(Rom. heart in conscience,our of the testimony many: the law thesis boils downagreeable to simple fact, a to our tradition. VanDrunen’s Thisis unfortunate. VanDrunenandothers demonstrate toplacein its remains many,off-putting to efforts despite of the usesaic covenants.The the term“natural of law” lawnatural Adamicboth the undergirds and Mo- seeksdemonstrateto thisbook howessay in the behavior. be parole forgood no that salvationwill mere God’s saving makesabsolutelymessage, it clear the “re-probationing.”be called In thecontextof It could justasthe Garden. wellofof thetragedy isprobation; it a ment of the dramatic restaging covenantworks of typological is a reestablish- republication The the of nor Israeleverattained. something Sabbath that neitherrest, the Adam first inof the Christon theprobation, thefarside in the of tology New Testamentplacesbeliever the republicationcal aspect thesis.Theescha-the of ment data. Testa-federalOld theologians withthe wrestling Christ.the risenPaul longline of thefirstin a is Testamentof theOld the ofpresented by gospel interpretation the single the greatestchallenge to wrestling with fundamental it rathera is data; on OldTestamentschema imposition notanis administrations.covenantal Abrahambetween andMoses, their respective the reckon with contrast attemptto an damentally isfarBut it more Christian. the Jewand the fun- New,new,covenantand the old or the between or TestamentOld to therelationbetween the and relates tion of covenanttheologythatit primarily David VanDrunentheological inthe other Finally, Horton’s essay the eschatologi- reflects way,Understood in this Paul’s law/gospel most accessible,beingone biblicalchapter the that in the volume.Itisnot coincidentally also the Abraham and Galatians in Sinai 3 isthe bestessay (Christ). and ham)comes after what discontinuity,came bothfrombefore (Abra- what weaknessand impotence.Republicationsuggests abrogation Mosaic administrationthe of due its to sense in the some suggesting biblical the data been shouldhaveexplicitlyto included address Jeremiahargue that and/orHebrews7–10 31 New,theykey covermost the territory.of would I the seminary stood by graduate layman.than the and them of far easilyunder-be most will more publication thesis.They are, however,challenging, togethermaketheya for the strong case re- taken essays. cal whole, quiteThey are,on the good, and successofthe Two Covenants orOne do. to the Catholictradition way that salvation, in a fails explicitlydistinguished the andfrom from gospel covenanttheology,us. In therefore,naturallaw is sentence published, a written against resulting in naturallawhistory where terms of the explicitly are and two momentsin redemptive Sinai arethe self-salvation areshownfutile. beto Indeed, Eden Godto is ascent shut off, where humaneffortsat lawnatural precisely those at places where the his ownpower. But the Reformedtradition locates pointstowardway the man’s Godtounder ascent knowledgeandsuggest purelynatural risk, a that cious, Christian at the faith spiritualcharacterof suspectthat natural lawofcategories the put gra- bolster’sVanDrunen’s that case. gather opponents I many contemporaryCalvinistsof to natural law strikes this readeras unobjectionable. a have graciouseffect—driving sinners Christ— to lawproclamationthe of time the same could at law.under a perfect of the demands suchThat illustrating thebasicpredicament faced sinners by T.DavidGordon’s contrast essayon the of OldTestamentEvenly balancedbetween and wrongly,Rightly or judge many peoplewill Interestingly,instinctualI think the opposition The LawIsNotofFaith bibli- the by could profitably be read by most laymen. To be as an illustration of how it can be difficult for inter- fair to the other contributors, Gordon also has the preters and preachers to make sense of Paul’s frank easiest task in the book, that of describing how and talk on the covenants. Because of this, interpret- why Paul distinguishes between the two covenants ers often assimilate Paul’s arguments before fully he finds in the Old Testament. understanding them and allowing them to speak Gordon prosecutes this case flawlessly, with with full force. spare, elegant writing, and a clear argument. First, Bryan D. Estelle’s essay is also one of the most he introduces the five differences between Abra- important essays in the collection. This chapter— ham and Sinai presented in Galatians 3. Another and its 157 footnotes—is more challenging to read reason this essay is clear is because he identifies his than Gordon’s, but well worth the effort. Estelle opposition early on as John Murray, and engages manages to capture precisely how the two oppos- him in direct argument. This is polemics at its ing principles of works and grace coexist in the best, affirming and denying clear propositions to Mosaic economy. This is a crucial aspect of Mer- bring about greater clarity and understanding with edith Kline’s legacy that unfortunately was never great force and charity. He articulates the Pauline as clearly conveyed in his writings as it was in the counterargument in Galatians against Murray’s classroom. In each class, Kline would demonstrate claim that “the Mosaic covenant in respect of through a close reading of the text how both works the condition of obedience is not in a different and grace were woven together in the Mosaic category from the Abrahamic.” Gordon writes in economy, while yet remaining clearly distinct. lawyerly style, The monocovenantal error is to fail to allow the two principles to stand alone and distinct, instead “Promise” does not differ from “law”? Is not reconciling and conflating them at every turn. promise, by definition, unconditional? “Bless- As Estelle puts it (quoting Preston Sprinkle), ing” is not different from “cursing”? “Those of “Habakkuk 2:4 and Leviticus 18:5 are ‘two mutu- faith” are not different from “those of works of ally exclusive soteriological statements.’” Note, the law”? A covenant that justifies is not differ- again, the recurring theme of this volume: the ent from a covenant that does not? (253) republication thesis is about explaining a cov- Pressing the polemic, Gordon continues, enantal contrast that exists within the pages of the Old Testament. I raise these questions gratefully, rhetorically, The strength of Estelle’s exegesis (and Kline’s and instructively … grateful that John Murray, before him) is in finding the law/gospel distinction to my knowledge, never wrote so much as a in the Old Testament text on its own terms, the paragraph about the Galatian letter. He could same law/gospel distinction that Paul will describe have made no sense of the letter, and anything in his epistles. The experience of reading them he might have written about it would therefore allows you to “see” it in your own reading of the have been obfuscatory in the highest degree. Old Testament (speaking anachronistically) before Horton’s essay demonstrates that Paul’s argu- ment is not the only one for republication; that the broad thrust of biblical data supports this view. some of his Reformed brethren err when they say that “the Gordon’s essay shows that Paul’s argument for two Testaments are one Testament.… I ask, what should we say to the Socinians, who urge the difference between the two republication is still the best. As Gordon notes, Testaments? Should we persuade them that two equals one?” Servant Reading Servant “If Paul says ‘these are two covenants,’ (Gal. 4:24), (Moreh Nebochim, §§107–8). Like Gordon, Cocceius felt that 2 it was impossible to deny that there were two testaments in the how can there be only one?” Gordon uses Murray light of Galatians 4:24 and Hebrews 8:13, but he also felt that a monocovenantal view forfeited all hope of convincing the erring (in Cocceius’s case, Socinians; in Murray’s, dispensationalists). 2 This line is similar to one Johannes Cocceius (1603–1669) It is much better to accurately portray the clear distinction main- used against monocovenantal brethren. Cocceius notes how tained by Scripture, and articulate its rationale.  

6YKHPULK:LY]HU[ =VS\TL  no one essay is intended to be a comprehensive a be no oneessayisintended to chapters.ThisisbyHorton part don or in design; not asthey are powerfulandasthe satisfying Gor- but in my thesisopinion thebook, of fundamental the to that contribute scholarship all solidworksof The HistoricalCase Perspective”“so-called New interpretersPaul.of teaching on thelaw,anddoingso in addressesthe reading Baugh provides detailed Paul’sfaith. ofa therefore crucialgospeljustificationofthe to by enant is crucialPaul’sto and Romans, argument in cov-the Mosaic the understanding legal natureof Waters,properlylikeHorton,makes that clear it Hosea’stohave madesense would audience. asimilaras breakersof Adam andIsrael covenant covenant,” andexplainshowcomparisonofthe 6:7, Hosea “they, like havetransgressed the Adam, fortis makesthe traditionala case good reading of essays above. readthanthe Cur-less compellingto andthey arelessaccessible the whole, On detail. are quite technical theirin mattersof handlingof argument. Yet their narrower,is scope andthey the volume’sto contributions overall important provide SteveBaugh on Galatians5, 10:5, and Waterson Hosea6:7,Guy Curtis on Romans federal our lipsthroughour union him. with worship hiswords of on and take we understand Psalter, andspeaker the King is thesubjectand of the people.Christ and championof the Thus, federal the head forth as held is the king a waythat Torahof the themes in such and kingshipcombine Lord. ButBelcher beforethe standing shows that tothe worshiper of his the key and righteousness as gospel, seeming hold forth to piety personal the lawofas asource on thematter confusion of and ofPsalteroften righteousness guage the servesin the lan- because the Psalter. This is important, Torahthe themes in and inrighteous king the covenantal description of contribution in its lar purpose,andconnects nicely Horton’s with reading Paul’s description it. of The three historical volumeare The three essays in this The remainingbiblical three studies,Byron by P.Richard Belcher’s chapter simi-serves a are connected in way. in this are connected points explanationhowof data orthese two why an lacking in so—but ily descriptive—importantly primar-a duceresultThe is compelling narrative. a closing another, with comparison doesnotpro- of theOld tion Testament. tendency deploytogreater explica- the typologyin generations of ironingof out difficulties, anda andtheological terminological refinement, borne a century. However,Witsiusdoesexhibit agreater agreement over a spanof more than fundamental Mosaic economy. deal of isthisgreat inThere a of both ence evangelicalthe elements inand legal Reformed pres-exhibit the drive articulate the to readers today. the broadertraditionon iseasilyavailabletoand American colonies,and thus was both influential Englishearly oninto andcirculated inthe North added bonus, As an translatedWitsiuswas also doxy federal theology.high-water markof and the at the backend period of the Reformed ortho- of tradition is beyond question,and Witsius stands Calvin’s significanceof theReformed founder as andCalvin exemplars go, Witsiusare well chosen. plars. Thisisa reasonable as perfectly method, and forced illustrate to selectingexem- trajectories by that are often so large scholars is The body data of tern in historicalscholarshipon covenant theology. essays,these natureof andreflectsabroaderpat- illustrative Calvin andWitsius is the reflective of presentation. prescribedorder of biblical the theyslavishly material if follow the be drawnin, maygive up before getting and to aren’t ers who committedto thisprojectmaynot mightit makethe pedagogical sense. most Read- when putsfirst, thehistoricalmaterial though it Is NotofFaith traditionthe question. on In sense, this picturethe Reformed ofoverall buildan puzzle to contributingessay a illustrative, is piece of the livers Instead, eachcomprehensive conclusion. a republication argumentnone de-forthe thesis, so Brenton FerryupReformationviews alsotakes Yet one example,andthen of presentation the Fesko showsWitsius thatbothCalvinand J. V. Fesko’s views of the of presentation doesn’t lead with its strongest with its case doesn’t lead The Law in his taxonomy of Reformed views, though his Common Sense Realism and Orthodox Reformed scope is widened down to the present day. Like Federalism is by recognizing that the natural law Fesko, Ferry’s task is primarily descriptive, looking operated as a common term underlying the Princ- at how Reformed thinkers have answered three etonian understanding of the covenant of works questions: How does the Mosaic covenant relate to and the covenant of Moses. In this sense, Hart’s the new covenant? How does the Mosaic covenant essay provides further historical support for Van- relate to the covenant of works? And finally, how Drunen’s contention that natural law is at home does the Mosaic covenant relate to the covenant of in the Reformed tradition, and is closely related to grace? In the case of each question, Ferry presents the covenant of works in the creation and Mosaic the range of answers that have been offered by the economies. Reformed, and the various distinctions that have But Hart’s essay ranges well beyond this been deployed in terms of describing contrasts and conclusion, and is frankly more interesting than I continuities. The result is another static and neces- make it seem. It stands alone as a contribution to sarily repetitive treatment of the material. the literature on Old Princeton, and I commend it This treatment of the material demonstrates to readers interested in that subject. Importantly, the diversity of positions in the tradition, as well as Hart’s broader narrative situates Princeton in the showing how common trajectories have manifested context of the New England theology and the heirs themselves through five centuries of thought. It of Jonathan Edwards, showing how Edwards sowed presents a lot of data, which is a good starting the seeds of federal theology’s demise. This is an point to understanding how this question has been area that could definitely be explored further, in addressed, but it doesn’t take an active role in orga- terms of exploring whether or not the spirit of Ed- nizing it. Unfortunately, the organizing principle wards is alive and well in contemporary opponents that is applied—the framing up of the questions of federal theology. that form the spine of the taxonomy—introduces These three historical essays add data points biases which aren’t necessarily inherent in the for the reader who is considering the plausibility sources. Ferry assumes that the relevant terms and prevalence of the republication thesis in the of comparison are the Mosaic covenant, works Reformed tradition, but they fail to connect them covenant, new covenant, and covenant of grace. to the rest of the volume in a compelling fashion. These are indeed important terms of comparison, This is not a failure of the historians, but a mea- but note how they are unmoored from the central sure of the difficulty of the task. biblical question of the Abrahamic vs. Mosaic cov- What is lacking here on the historical front is enants, as identified by other contributors.3 a more comprehensive argument for how and why Darryl Hart’s essay on Old Princeton is more federal theology—and by extension, the republica- adventurous, if still at the end of the day making tion thesis—developed in a distinctive way among a mostly indirect contribution to the thesis of this the Reformed. Many attempts at such an explana- volume. Hart’s essay concludes that the best way tion have been made, by the likes of David Weir, J. to make sense of Princeton’s twin veins of Scottish Wayne Baker, Steven Strehle, and Peter Lillback, but these efforts have been extremely limited at best and too often tendentious.4 3 Or, to take an example I happen to be familiar with, they com- pletely fail to capture distinctions that someone like Cocceius draws between the testaments and covenants of God, which are crucial for his covenantal scheme. This is not a fault of Ferry’s 4 David A. Weir, The Origins of the Federal Theology in Six- Reading Servant work; it would be impossible to grasp the nuance of so many teenth-Century Reformation Thought (Oxford: Clarendon Press, authors on the point. But that is precisely the limiting factor of 1990); J. Wayne Baker, Heinrich Bullinger and the Covenant: The this kind of analysis. See Brian J. Lee, Johannes Cocceius and the Other Reformed Tradition (Athens: Ohio University Press, 1980); Exegetical Roots of Federal Theology: Reformation Developments Charles S. McCoy and J. Wayne Baker, Fountainhead of Federal- in the Interpretation of Hebrews 7–10 (Göttingen: Vandenhoek & ism (Louisville: Westminster/John Knox Press, 1991); Steven Ruprecht, 2009), 123–38. Strehle, Calvinism, Federalism, and the Covenant: A Study of the  

6YKHPULK:LY]HU[ =VS\TL  Theology SeeLee, 5 Academic, 2001). striving to express central a cluster of ideas. enant: alwayshasbeen adiversity there of opinions Reformed about cov- the been true doctrine of the volumemanifestsbreadth, the has what always and their masteryof their thisrespective fields.In contributors, breadth the great the of strengths is sess somefamiliarity its One of thismaterial. with readersthat goal,particularly who for already pos- longtowardThis bookgoesa way accomplishing topic. bookrecommendthe asingle describing theology,toI struggle whenpeopleask me still Conclusion alltogether.it redemptive-historicalstructures that tie in text the centuries-longsearch forthe a it—is theresultof thesis,whichising the centralto republication doctrine covenants—includ- the The Reformed of from covenant (75). theology look antithetical” Scriptures about “notions lawand that grace apart borrowfrom a phrase Hart’s essay, arein the there see in the sixteenthand the seventeenth centuries. see in exegeticaloftrajectories the kind that we curately chapters thisvolume best sense the in reflect ac- historical development, this to andin a important great diversitytradition. the in runninga realstorywithout roughshodoverthe federal originsthattells narrative ofeffort to crafta comprehensive overdueforamore the timeis long larly lacking).Thiskindof workis necessary, but scholar the areparticu-skills of a work, the when chapters a few working onin asingleauthoror (or era betoof thoughtin smallbore,focus- this tend best Thetrajectories. studies the development on Reformationofexegetical1669) in thecontext Cocceius Johannesthought andexegesisof (1603- ownmy covenantal experienceplace the trying to Peter A.Lillback, Reformed DoctrineoftheCovenant As a longtime student of Reformed federalof longtime student a As My ownMy extremelyexegesis belief that is is I knowI is exceedingly it an difficultfrom task, , 23–97. Johannes CocceiusandtheExegeticalRootsofFederal The BindingofGod (Bern: Peter Lang, 1988); (Grand Rapids: Baker 5 To read and claims. wrestleit with its proponents and opponents covenant theologyto of and a I both makes compelling case. encourage in theinterim,foundation provides excellent an economy. a unifiedof works picture Mosaic and grace the in puzzle assembled to bepresent the would pieces of Estelle.the disparateAndexegetical richnessof creativity and redemptive focus Horton, of and the the haveand Gordon,the rhetoricalforce of clarity and contributors. would our oftheological skillsIt possessingall author, thehistorical,exegetical, of imagine asimilar an byimaginary volume written voiceisa can thisof volume.I necessary weakness acentral essays lack of notamonograph,andthe is significancevelopment and today. A of collection all these crucialof aspects de- its of tackle to ing and historical, biblical,and tools train-theological is because very singleauthors todaypossessthe few covenanttheology doesn’t Book” on yet exist “The and Atlanta. formed Theological SeminaryinWashington, D.C., DC. Hehastaughtasapart-timeInstructoratRe- of ChristReformedChurch (URC)inWashington, Brian J. Lee But that book doesn’t exist yet. Thisoneyet. that doesn’texist But book reason aweakness.One This strengthis also servesasthepastorandchurch planter to Piper. But Wright has chosen not to structure Paul on His Own Terms? the book as a point-by-point rebuttal, but rather as what he calls an “outflanking exercise” (9, 31), A Review of N. T. in which he attempts to express himself again on his own terms, in hopes that his own view will be Wright on Justification judged compelling on its own merits. One may 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ reply to one’s critics however one wishes. But some 4H` of John Piper’s allies will wish that the book had not sidestepped some of the particulars of Piper’s by T. David Gordon reasoning, but addressed them more explicitly and in greater detail. The book falls into two parts, “Introduction” Justification: God’s Plan and Paul’s Vision , by N. and “Exegesis.” In the first part, there are four T. Wright. Downers Grove, IL: InterVarsity, 2009, chapters, one about the importance of the matter, 279 pages, $25.00. another about “rules of engagement,” a third about first-century Judaism, and a fourth about justifica- Over fifteen years ago, I favorably reviewed tion. In the second part, there are major chapters Wright’s The Climax of the Covenant: Christ on Galatians and Romans, an intervening chapter and the Law in Pauline Theology (Minneapolis: on Philippians, Corinthians, and Ephesians (yes, Fortress, 1992), and expressed a desire that he Wright considers Ephesians and Colossians to be would continue to publish more.2 Little did I know “thoroughly and completely Pauline” [p. 43]), and at the time how abundantly that desire would be a final, concluding chapter. satisfied. Many books later, another has appeared. This book is primarily about justification; but there General (Favorable) are other theological and exegetical matters in the There are a number of points Wright makes book, so my review (after introductory comments) that are true and helpful, for which I am grateful; I will be in two parts: general statements of a theo- will only mention briefly those I judge to be most logical and exegetical nature, and specific com- important. ments about justification. Readers only interested 1. Wright’s commitment to sola scriptura in justification, and not interested in how Wright’s refers not only to results of exegesis, but also to the other positions inform his views on justification, method of exegesis: a submission to the narrative may skip to the second section. form in which Scripture comes to us, a submission to the actual rhetoric or argumentation of a given Introductory Matters Pauline epistle (49, 247), and even a submission The Form/Structure of the Book to Ephesians and Colossians as part of the Pauline Many consider this book to be a reply to John canon (43, 141–176). Piper’s The Future of Justification: A Response 2. Wright correctly seeks to understand the to N. T. Wright (Wheaton, IL: Crossway Books, “underlying narrative” of Paul’s gospel (34–35, 2007). In a sense, this is true, because Piper’s work 59, 82, 250). Wright appropriately works from a is referred to in the first sentence of the book, biblical-theological perspective, always looking for and there is a brief portion of the book (64–71) in the underlying narrative behind Paul’s thought.3 which Wright indicates five exceptions he takes Reading Servant

3 Such an approach is commendable, but not new. Biblical 1 http://www.opc.org/os.html?article_id=204&issue_id=55. theologies were written by John Owen (1661), Jonathan Edwards 2 Review of N. T. Wright, Climax of the Covenant in Westmin- (“A History of the Work of Redemption,” 1773), Stuart Robinson ster Theological Journal 56.1 (1994): 197–201. (Discourses of Redemption, 1866), and, especially in the late  

6YKHPULK:LY]HU[ =VS\TL  is also old. way.ecclesiology areintertwinedin some But this earth: soteriologyGod onvisible peopleof that and the Law, the of and also recognizesimportance the situation Paul’sJew/Gentile for “problem” with salutis especially in that those chapters address the has avery Spirit the prominentwhere role, to beunfamiliarWestminsterwiththe Standards, the “tradition” omitted has appearsthis. Wright implies andgood, often well that he all but This is Paul’sSpirit in Holy for the (e.g., thought 10, 11). recognizehis desireto greater role a Wright states centerhave irruptedintothe end-time of time. Paul’sin Paul, proclamation:that the of aspects Wright recognizes eschatological natureof the Galatians. issues in centrality of Jew/Gentile the ments about nicely withhis similar and theydovetail com- on Romans richwithinsighton thispoint,are some senses,its central Wright’s purpose. thoughts fromare far parenthetical are,in Romans;they in inthe gospelrelationJew ofmomentand Gentile thosechapters address(1:16).Therefore, the that Jew “to the first, Greek” also the to gospel comes Paul’sthe means that it repeatedinterest what in whole. Romansa unit, 1–11 is that flows of out (nottoto)essentialparentheticalasRomans a Thereof Element oftheGospel,andIdea,Structure,Functions entitled between theStates StuartRobinsonwroteabookjustbeforetheAmerican War 6 GeerhardusVoswritings of andHerman N.Ridderbos. all new. It reflectstheemphasesconsistently the encounteredin surelyright,and Thisis helpful,thoughagain,notat 5 (January 1987):32–43. Galatia,” “The Problemat Iarguedforthisin 4 P&R, 2008),443–77. ed. LaneG.Tipton andJeffreyC.Waddington (Phillipsburg, NJ: in ServiceoftheChurch, EssaysinHonorofRichard B.GaffinJr BiblicalTheology,”of in edith G.Kline).Cf.especially JohnV. Fesko, “OntheAntiquity Theology: OldandNewTestaments nineteenth andearlytwentiethcentury, Geerhardus Vos ( 6. Wright recognizes the importance the of Wrightrecognizes6. importance the 5. Faith,5. Spirit. works, andthe Throughout, 4. Paul’s4. theology eschatological. is Helpfully, For3. and are Wright, 4, 9–11 2, Romans (Philadelphia:Joseph M.Wilson,1858). , such as chapters 13 , suchas14. 13 chaptersand 4 6

Resurrection andEschatology: Theology The Church ofGodasanEssential , 1948)(nottomentionMer- Interpretation ordo Biblical 5 41 ., this volume. Biblically,thisvolume. a pages 81–82 thing Wrightwarnsagainston the of “covenant” a termunbiblically,uses biblical some- made). was he misleduntilthis usof some recent clarification by (exceptthat, employing differenta convention, common convention thanworse the better nor “the covenant grace” (WCF7.3), of isand neither Reformed traditionthe what ordinarily has called Wright’sis with “covenant”then virtuallyidentical muchhand” is appreciated.In judgment, my covenant”: by “the he means to deal with the created throughAdam” deal with toproblem calling seen, purpose in Abraham, as we have was long argumentconcerning Abraham, God’ssince growsAdam-Christcontrast directlythe of out Romans 5:12–21, the ofWright says, “The force MJ “covenants,” in theplural(99,133,216–17,et al.). AndWright acknowledges that therearenumerous biblical 7 man sin narrated in Genesisman sinnarrated in 3–11. hu- thespreadof that of underlying narrative, grounds theAbrahamicown its covenant in isit ratified-in-space-and-time treaty.an actual, annotprehistorical “covenant” eternalor plan; is Abrahamicfor them, covenants, so a and theSinai citethe number that passedbetweenthe years of Paul 3:17) (Acts 30) could (Gal. and Stephen 7:6, parties; it eternal purpose notan is decree.Both or sort,spaceandtime enactedin particular with ( diatheke I would still argue suchI wouldstill a that definitionof This clarification regarding Wright’s“short- kind with it) right at last. (67, 95, emphasis his) (andhuman- whole creation andso put the all determination deal to evilonce and for with shorthand,issomething notthanGod’s other writing about Paul.… The“covenant,” in my covenant world Abraham andhisfamily, toblessthewhole Here we have it: 1. Finally, andhelpfully, Wright defines what General (LessFavorable) 2. clearly 2. Related, Wrightsomewhat more . This is what I have meant by the word the meant have I is by . what This ) is always a treaty some always historical is of ) when I have used it as used it I have shorthandin when God’s singleplan,through W\U,%

( berith 7 Referring to ) or a ) or FKCSJ -

(226). However, Wright still appears to be un- being justified by faith in Christ. But redundancy, comfortable with discussing the work of Christ in especially redundancy for emphasis, is a perfectly Adamic terms (note he refers to the “Adam-Christ common semantic reality,12 and one which Paul contrast ,” not the “Adam-Christ typology,” despite employs precisely when discussing faith, such as Paul’s use of VWRQL [typos ] in Romans 5:14), a at Romans 1:16–17: “For I am not ashamed of the discomfort that was not apparent in 1992 when he gospel, for it is the power of God for salvation to ev- wrote The Climax of the Covenant .8 For Wright, eryone who believes (panti to pisteuonti RCPVK>VY^` Christ is the “representative Israelite,” but not RKUVGWQPVK ), to the Jew first and also to the Greek. necessarily (and not explicitly) the representative For in it the righteousness of God is revealed from human. It remains unclear to me whether or in faith for faith (ek pisteos eis pistin GMRKUVGYLGKL what manner Wright understands Adam to be a RKUVKP ), as it is written, “The righteous shall live type of Christ; we can surely hope that his forth- by faith (ek pisteos GMRKUVGYL ).” Third, one can coming volume on Paul will relieve the unclear- easily concur in the various arguments Hays makes ness. 9 about the narrative substructure of Galatians while 3. RKUVKL:TKUVQW (pistis christou), in Gala- reaching an entirely different conclusion. Hays tians 2:16, as “the faithfulness of Christ.” argues that Christ is presented in Galatians as the Wright depends here on the fuller argument “hero,” to use the language of narrative analysis. of Richard B. Hays,10 and I concede that their Hays then argues that this means that RKUVKL viewpoint seems to be the scholarly consensus :TKUVQW (pistis christou) must also be descriptive today. Space does not permit a thorough examina- of some virtuous character or work of Christ, an tion of that viewpoint here,11 but the view faces entirely plausible theory. But another—equally three considerable difficulties. First, it requires plausible—theory exists. It is entirely plausible that the admittedly ambiguous genitival expression the rhetorical reason for presenting Christ to the to be the only place where Paul says anything at Galatians as a narrative hero is so that the Gala- all about Christ’s faithfulness. That is, while Paul tians will put their faith in him. That is, Hays may unambiguously has many statements about our be entirely right that Paul presents Christ in heroic faith in Christ, he nowhere unambiguously says terms, but perhaps Paul does this so that his audi- anything about the faithfulness of Christ, unless ence will put their faith in that redemptive hero. I in these ambiguous expressions. Second, the view can see no prima facie reason why Hays’s conclu- depends heavily on the argument that if RKUVKL sion is more plausible than this. :TKUVQW (pistis christou) means “faith in Christ” 4. Regarding his references to the Christian in Galatians 2:16, Paul’s statement there is redun- confessional tradition, regrettably Wright is nearly dant, because the purpose clause also speaks about disastrous here and elsewhere. His comments in this area are unclear, unsubstantiated, errone- ous, and therefore misleading. The unclearness 8 Wright, The Climax of the Covenant , esp. chapter 2, “Adam, Israel, and the Messiah.” appears in such expressions as “many Christians” 9 In Herman Ridderbos’s study of Paul, the second chapter was (10), “some Christians” (11), and “conservative entitled “Fundamental Structures.” In these, Ridderbos outlined churches” (44). Here as elsewhere he refers to the eight such structures, structures that deeply informed all that Paul said. Four of these eight were directly related to Adamic “tradition,” and occasionally the “great tradition, Christology. Bishop Wright is not at all required to concur with from Augustine onward” (102, cf. also 24, 98, 213). Ridderbos, but it is odd that he does not recognize and refute his This failure to identify in the confessional litera-

claim, if he disagrees with it. Reading Servant 10 The Faith of Jesus Christ: An Investigation of the Narrative ture what specific error is being refuted, coupled Substructure of Galatians 3:1–4:11 (Grand Rapids: Eerdmans, with an unwillingness to substantiate the claims 2002), itself a reworking of his dissertation, originally published in the Society of Biblical Literature Dissertation Series in 1983. 11 I address the matter somewhat more fully in the forthcoming 12 Moisés Silva, Biblical Words and Their Meaning (Grand Festschrift for David F. Wells. Rapids: Zondervan, 1983), 154.  

6YKHPULK:LY]HU[ =VS\TL  distinguishes“ this variousaspectsof Westminsteronly not Confession, instance, for traditionWhat confessional has Wright The read? mistaken. claims hisclaims,because his are not substantiate claims.actuallyturns itAs he ate his could out, that he must substanti- with someattemptto do so But hehe sotome refersit chooses. if seems to it, overlook traditionthe confessionalof literature if It isdo exegesis,and to fineforWrightto simply if inexcusable. not regrettable is such by citations www.crcchico.com/covenant/trueman.html. presented at Tyndale Fellowship Cambridge in 2000),http:// in aMereHistorian”(unpublishedCasual Observationsof paper ContemporaryNewTestamentLuther in Scholarship: Some More SinnedAgainstThanSinning? ThePortrait Martin of CarlTrueman’s of thesubstance Thisis critique. Man Cf.“A 13 justification is is justification morepart no the of Wright claims, the opposite.Forbut just them, Augustine,” and not they simply what done have are “great tradition,the of part Standards from one of Westminster the in minimum, at a is, Standards “justification”saints(17). is, the That severance of (16), (15), works andper-unto life good pentance tion (12),sanctification (13), faith(14), re-saving (10),(11), adop- onjustification effectualcalling glory,”grace to entirely hasseparate but chapters who ask of hisofletters, Whatdoes saywho ask about this thatPaulhas misunderstood states been those by on corporatesalvation.Wright and again again seven otherspecified thereof. aspects emphasishis) lapsing nonsenseboth. (102, into heresyor or col-range without this whole cover made to about justification he actuallysays can what be many sleepless nights to work outhow trying has givenconscientious it Paulineinterpreters described theentireprocessfromgracetoglory usingthe word“justification” things,many true said thatby and useful but from Augustine hasnot that it notonward: troubleis great tradition,the That with the Reducing5. soteriologyjustification: to 6. Focusing6. individualmore on salvation than eight 13 My next My pointprovidestwo examples: partsof that WestminsterTheprocess. as thoughit ordo salutis process from than

“Reformed schemes of thought”“Reformed schemesof referringto. is he Westminsteror my in soagain,Idon’tknow which Standards, does notappeareither BishopWright’s in Thirty-NineArticles Theword“treasury”or theexpression merit” “treasuryof 14 such individualism.of 8.1: e.g., WCF Note, confessionaltradition canhardly be accused estant the Prot-andchallenges it.But tures, consistently asrefers“geo-centric” readingthis to the Scrip- of Wrightsalvation?”“me and (10,13,15,76). my rather than between the two the Adams: rather thanbetween affirminga JesusandIsrael, only likeness between negatively about perceived misunderstandings, and insteadspeaking only atthe critical5:12–21, tion affirm substitu-to chapter 5,into is he hesitant atonementsubstitutionaryhere. Yet he moves as us to thinkthat isWright affirmingto very close (223), leading12unmistakable” shouldbe53:5, and observes Isaiah here“the echoesof rightly that our transgressionsraised for justification,”and was concluding words, “who handed was over for our his lengthy discussionofhe4, Romans torefers its atonement. substitutionaryofthe conclusion At eternitygive God andman hedid…: unto whom fromall Mediator the begotten Son, be to between choose and ordaintheLordJesus,his only to inIt his eternalpurpose, pleased God, (228) through-Israel-for-the-world is now fulfilled. Israelitethroughwhom God’s single-plan- marked faithful has for the out Israel. He been “obedient”been saving whichwas the plan to cross. Christ has death on even the the Jesus Messiahwas the obedient way the death, to all Paulthat morePhilippians 2:8, fullyin says thought, as Reformed schemes somebeliever, in of which the tomerit can “reckoned” be then isdesigned tonotChrist amassa treasuryof We“obedience”the in particularthat note of 7. Bishop still bashful Wright seems about sanctified, glorified. and himbetime redeemed, by called, injustified, 14 but is rather a way of sayingof what ratheraway is but a people , to be his and be toseed, , to What “saving plan” could Israel have sents his people, now appropriately standing in for achieved, even if she had obeyed her covenant them, taking upon himself the death which they duties? Within the terms of the Sinai covenant deserved, so that they might not suffer it them- administration, would an obedient Israel have selves” (105). But in the next sentence he says, achieved anything other than temporal prosperity “This is most clearly expressed, to my mind, in two for herself in Canaan? In this context, why is “obe- passages,” and he cites Romans 8:3 and 2 Corinthi- dient” related to Israel, and not to Adam? And why ans 5:21 (which he earlier denied to be germane to is “obedient” or “obedience” in quotation marks? God’s people in general, but only to the apostles),15 Note Wright: and in a footnote refers to Galatians 3:13. But why not Romans 5:12–21? If one is looking for a The purpose of the Messiah … was to offer to Pauline text that “clearly” expresses representation God the “obedience” which Israel should have or substitution, Romans 5 would surely be it. offered but did not.… Israel had let the side 8. Wright takes URGTOC (sperma) in Galatians down, had let God down, had not offered the 3:16 to mean “family.” While this would suit his “obedience” which would have allowed the purposes (to speak, ecumenically, of one happy worldwide covenant plan to proceed. (105) family), it misses the argument of Paul (who sides First, the “covenant plan” succeeded anyway, with the LXX translation for using the dative sin- without her obedience, but that is beside the point. gular rather than the dative plural, and then says, Would her obedience have atoned for human sin? “who is Christ”). Paul argues that God’s plan to Would she, as a nation, have been raised from the rescue the world through Abraham’s “seed” is not dead, guaranteeing the resurrection of others? Had through his “seeds” collectively considered, but she been entirely obedient, how would such obedi- through the one particular seed, Christ.16 ence have overturned Adamic sin and death? What is not said here is almost astonishing. Why does 15 N. T. Wright, What Saint Paul Really Said: Was Paul of Tar- Wright appear to resist saying what is so obvious sus the Real Founder of Christianity? (Grand Rapids: Eerdmans, in a passage like this: that the Messiah offered the 1997), 104–5. obedience “which Adam should have offered but 16 Lexically, the much more common Greek word for “family” or “clan” in the LXX is RCVTKC (patria). While comparatively did not”? While he rightly concedes that there is rare in the NT, it appears 172 times in the LXX, so it is a well- human sin in Genesis 3–11 as the “backdrop” to known word, and is ordinarily translated “clan” or “family.” (In the NT it is used only 3 times—Luke 2:4, Acts 3:25, and Eph. Genesis 12, Wright seems almost steadfast in his 3:15.) Similarly, one could employ HWNJ (phyle) if one desired; refusal to relate “Abraham’s seed” to the woman’s since this term is common in the LXX (410 times; it is less com- “seed” in Genesis 3. Why could he not have said— mon in the NT, appearing 31 times, twice in Paul, at Rom. 11:1 and Phil. 3:5). Note that in the very germane LXX of Gen. 28:14, indeed, why did he not say, this: both terms appear, URGTOC (sperma) for Abraham’s “descendant/ seed,” and HWNJ (phyle) for the “families of the earth”: “And Jesus Christ has been “obedient” to the saving in you and your offspring shall all the families of the earth be plan which was disclosed to Eve even in the blessed MCK>GPGWNQIJSJUQPVCKGPUQKRCUCKCKHWNCK>VJ LIJ L MCK>GPVY`URGTOCVY`UQW (kai eneulogethesontai en soi pasai ai midst of the curse, when God pledged to put phulai tes ges kai en to spermato sou).” Similarly, in the earlier enmity between her seed and the serpent’s pledge to Abraham in chapter 12, God had pledged that: “I will seed, and even solemnly warned that in their bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed GP - future warfare her seed would be “bruised” GWNQIJSJUQPVCKGPUQKRCUCKCKHWNCK>VJ LIJ L (eneulogethe- in his victory over the seed of the serpent. sontai en soi pasai ai phulai tes ges).” Thus, Paul had ground to realize that at least the LXX translators of Moses made an effort Christ’s obedient death on the cross in to distinguish URGTOC (sperma) from HWNJ (phyle), whereas Reading Servant Romans 5:12–21 is the “bruising” of Genesis Wright’s translation makes them equivalent. Paul painstakingly 3, yet his resurrection is the crushing of the (some even argue artificially, since the Hebrew >U] [zera] is a collective noun) makes the point that God would bless the world serpent’s head. not through Abraham’s corporate/collective descendants or fam- ily, but through his single seed: “Now the promises were made to Wright does indeed affirm that the Messiah “repre- Abraham and to his offspring. It does not say, ‘And to offsprings,’  

6YKHPULK:LY]HU[ =VS\TL  “ecumenical doctrine”? Paulhis on own an callingjustification terms”by divisions,any formal so how “hearing be canwe Paul’sThe churchof hadyetnotday experienced ed fromJudaism synagogue A.D. ban of the by94? Christianityhalf centurybefore even a separat- was churchthe Easternfrom the Western church,and GreatSchismseparated ten centuriesbefore the church divided betweenand Catholic Protestant, doctrine,” fourteen the Westerncenturies before onedescribesif asjustification“ecumenical an Yet Paul onereally hearing is his in own terms prominenceas to reducethe of thesedoctrines. agendato interpretPaul takable in such amanner Wright a as participant therein,unmis- betray an the Perspectives New Protestants, on Paul, and Jewish conversation partners.”conversation Jewish dialogueagainst the improper accusations from free asto Jewish-Christian so line interpretation, these authorsmake anewbeginningto in Pau- “We must alsokeep mind in apparent goalof the Peterdrive it.As Stuhlmacher(approvingly)said: the exigencies post-Holocaust that understand New PerspectivesPaul on in general, one must he achievesit. ToT. N. the understand or Wright, do this, oneall attemptto must naive bethink to cultural, linguistic contexts.While historical, and their within biblical texts understand to attempt “grammatico-historicalto becalled exegesis,” an on whatlatercame insisting was he interpretation, sense”spokeabout this. “natural When of Calvin nothingthere is First,newutterly to bemade. an admirabletwo pointsgoal, but tainly need Conference, 25–28August 2003),12,emphasis his. “NewPerspectives Paul” on (10thEdinburgh Dogmatics 18 Essay byDonaldA.Hagner trine ofJustification: AChallengetotheNewPerspective: With an Peter Stuhlmacher, DonaldA.Hagner, 17 who is Christ”(Gal.3:16). referring tomany, butreferring toone,‘Andyouroffspring,’ and since faith in Christ distinguishesChristians fromJews, tion is the original himself said, has follows“It once at that justifica- 9. The Bible on its own The on its 9. Bible cer- terms:thisis sola fidei ecumenical distinguishes Catholicsfrom (Downers Grove,IL:IVP, 2001),34. 17 doctrine.” Indeed,Wrightas RevisitingPaul’s Doc- 18 Since and thereforenoimmune moreare fromGod’s logians. many insistencesharedby An theso-called Auburn of theo- 19 lawshall justified.” be reality:“the the ofabout doers 2:13b isa statement are in order comments here. a fewmoredetailed Justification Gentiles only Gentiles by ing. The atSinai weredifferentJews fromthe after all,theLawrequires doing, notmerely hear- lawthe the law,”by judged be will because,2:12), law,the without all underand who havesinned lawwithout the sinned who have alsowill perish Gentiles (“Forlessthanthe Jews no upon the all has come which speaking, will been about he simply reminds judgmenthere that God, of the makes perfect sense,especiallycontextually. Paul Lawthe (if justifies any). Thelatterinterpretation hypothetical questionthe conditionof on which and are hypothetical reality,to2:13b referring the judgment; or,alternatively,occur the at 2:13aboth reality, actual ferring to actual realitythatwill the las.”Therefore, either arere- 2:13a and 2:13b both a turkey Dal- butam toordering sandwich, flying similar.Here two are examples: contrast logically two the are the sides of sense if A here is B.”“not but reasoningSuch only makes thelawdoers of shallbe justified.” Paul’sreasoning lawthe of the are righteous God, but who before divorce2:13a: “For2:13b from is it hearers not the in his sight” 3:20). Second, requires(Rom. it us to works law the of no humanbeing justified be will very next the Romans: “Forofsays in chapter by Paulhe the what as saying opposite of here stand exegetical difficulties.First, requires it us under- to (inmyopinion, insurmountable) twosubstantial 1. 1. 2:13. Wright Romansthat Romans insists justification, primarily book Since about is the What would not make sense is this: “I am not would not Whatisthis: “I am make sense Dallas. I am not flyingto Denver,but (amflying)to sandwich. a ham ordering) I am a (amnot ordering turkey sandwich,but hearing 19 This view, however, faces the Law;the bynot doing , judgment than Gentiles, even by the Law’s own works, but Wright’s conflation of justification by standard. But the alternative view would be cata- faith into judgment by works (“his sole word about strophic for Wright: “The hearers of Law (the Jews) judgment and justification ”), so that, effectively, are not justified.” If this were a statement about we get justification/judgment by faith/works. It reality, we would surely shut down all synagogues was not self-evident to the Westminster divines and require Christian churches to remove the that “judgment by works” necessitated believing Torah from their lectio continuo also. If “those who in “justification by works.” For them, one might hear the law are not justified,” then the last thing very well be judged and condemned on the basis anyone would want to do is hear the Law. And, in of the works one had done, while also being our post-Holocaust setting, I am confident this is acquitted by the works of another, in whom one’s the last thing Bishop Wright would want to suggest faith is placed. that Paul was saying. But the bishop cannot have it 3. Justification and the “law court.” I have both ways. 2:13a cannot be hypothetical and 2:13b criticized Wright’s view of “righteousness of God” actual; either both are hypothetical or both are elsewhere20 because his idea that “righteousness” actual. Otherwise, we have the turkey sandwich/ means God’s covenant faithfulness does not, in my flying to Dallas problem (and the straightforward opinion, do justice to the deeply forensic nature contradiction with Romans 3:20). of the FKM -language in the Bible. Happily, in this 2. Oddly, Wright appears to think he may have volume, he frequently refers to the “law court” as been the first to have attempted to affirm both jus- an essential semantic domain for the “righteous- tification by faith and judgment by works. Indeed, ness” and “justification” language in Paul (12, 68, he says that the idea of judgment by works would 90, 100, 134, 183, 251, et al.). Regrettably, he still be “anathema” to many: believes that “righteousness” also means God’s fidelity to the covenant; and worse, he thinks this is The idea that Paul would insist on such a somehow obvious: judgment at which the criterion will be, in some sense, “works,” “deeds” or even “works of And unless the scholars of any time had lost the law,” has naturally been anathema to those their moorings completely, drifting away from who have taught that his sole word about judg- the secure harbor of ancient Jewish thought ment and justification is that, since justifica- … nobody would have supposed that “God’s tion is by faith, there simply cannot be a final righteousness” was anything other than his “judgment according to works.” (184) faithfulness to the covenant. (178) But Westminster affirmed both that justification is But the Psalms frequently declare “God’s righ- by faith and that judgment is according to works. teousness” to be his judicial uprightness whereby All of chapter 11 of WCF addresses justification by he will judge the world rightly one day: faith, and then WCF 33.1 says: Psalm 9:8 And he judges MTKPGK (krinei) the God hath appointed a day, wherein he will world with righteousness GP FKMCKQUWPJ (en judge the world, in righteousness, by Jesus dikaiosune); he judges MTKPGK (krinei) the Christ, to whom all power and judgment is peoples with uprightness. given of the Father. In which day, … all per- Psalm 50:6 The heavens declare his righteous- sons that have lived upon earth shall appear ness VJ>P FKMCKQUWPJP CWVQW (ten dikaiosunen before the tribunal of Christ, to give an ac- Reading Servant count of their thoughts, words, and deeds; and to receive according to what they have done in 20 “Observations on N. T. Wright’s Biblical Theology with Spe- the body, whether good or evil. cial Consideration of ‘Righteousness of God’,” in By Faith Alone, ed. Gary L. W. Johnson and Guy P. Waters (Wheaton: Crossway, What is new is not the doctrine of judgment by 2007), 61–73.  

6YKHPULK:LY]HU[ =VS\TL  enant people. a diedNot single Gentile the when enoughwas Assyrians,Babylonians.snakes, or plainlyIsrael by whether severely attimes capitally, judged, be Yet thisdidpreventnot herfrombeing judgedto covenantcommunity underthe covenant. Sinai the covenantcommunity. Israelwasplainly God’s betobeto part justifiedmeans suggestion that of his common his viewis to guage. Much fatal more but employing “adoption”lan-language, by not 12.1). Wright “family”ily” (WCF affirm to wants discuss“adoption” to being“God’sof part fam- doctrine the of confessionsemployed Protestant 122, 134). ThelaterGod (12,116, peopleof121, covenant sensesomefication” in be the meansto was anything that “God’shave supposed” would righteousness” “nobody opposite that the Wright, of thought just him.Thoseto moored there mighthave countable which righteousness,by heldhiscreation ac- he thought whenthey hisjudicial was thought it inwerethe ancient wellmoored They Jewish than“covenant as somethingother faithfulness.” then, when they interpreted“God’s righteousness” Scholars did notand “lost theirnot had moorings,” ancient “thesecureharborof in thought.” Jewish texts, and likethem, reside Each of these more 1 Cf.alsoPss. 96:12–13;97:9. 21 un 4. Wrightreiterates4. herehis view that “justi- PGK ( your peoplewithrighteousness righteousness MTKOCUQW kaiosunen sou ( FKMCKQUWPJP Psalm 58:1 autou Psalm 72:1–2 uprightly? judge en dikaiosune krites righteous, nordid it herfrombeing prevent ( krinei ), for God himself is judgefor Godhimself ), is )! MTKPGVG not other )! (to krima sou), and (tokrima OGod, your Do you indeed decree what is is right decreewhat Do you indeed justified, but justified,but 21 ( Give the king yourjustice Give the ) to the royal son!he May theroyal ) to ( VJ>P than his judicial uprightness. ), your), poor withjustice and dikaiosunen krinete

FKMCKQUWPJP ) the children of man children man the of ) was ), you gods? Do you),yougods? Do the visiblecov- the

GP UQW MTKVJL

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liability in hishere andelsewhere. liability in thought, a membership in covenant communitya severe is Wright’svirtual equationandjustificationof him, yetwas notpermitted to build God’shouse. surely was party God madewith covenant the to blood” violent “manof hardly the justified; David, covenanttowere thePhinehas who wereparties kind of kind language: of theirday? Notethe judgeone ambiguities in this deny beforeGodas humansactuallyappear that beforeappear callymean to Godasjudge; does he suggest thatwethistoonly figuratively/metaphori- shouldderive no bydoesconclusion? Or, he mean phor Now,he“the meanbywhat does law court metaphor,”the not lawcourt(e.g.12,68,251). actuallyrefer law“the to very statements court his all of However,presentin works. often these ments pleasethat me greatly, they arenot because languageteousness/justification”inPaul, state- ments about the lawcourt background to the “righ- differently.blanks manner, whereas “fillthese his detractors in” best, and“fill the orthodox an these blanksin in” be drawnsupportersassume says.His from what he way,expressingexplicitlynot by theinferencesto ments could than one more that understood in be blanks. Wrightsomewhat frequentlymakesstate- supportersfrom his ishow detractors fill they his in then,is ticesince that distinguishes what Wright’s The ClimaxoftheCovenant they attacked Israel;otherwise,Yahwehthey attacked left themalone. Thenations aroundIsraelwereonlyjudgedwhen/because 22 covenantcommunity. Indeed, under God’sa the there was member of judgment in Numbers21;every individual who perished God’sofwere theagents fiery serpents judgment actstemporal judgment. of members thatcommunityof such weresubjectto the biblical Cre-God, the understanding that the throughwhich Paul canexpressand develop It isthe utterlyappropriatemetaphor An here example Wright’s is frequent state- I didWhat reviewedI first notnoticewhen ”? Is thisIs athrowaway ”? wefrom which term, 22 , but have no- , cometo but The “worthless The men” only they who were theywho meta- ator, must “judge” the world in the sense of similar) term? Does the choice of a different term putting it right at the last—and that God has imply a difference in substance or not? Readers do brought this judgment into the middle of his- not (and ordinarily cannot) know. Several times in tory, precisely in the covenant-fulfilling work this volume, Wright indicates that he is frequently of Jesus Christ, dealing with sin through his misunderstood, and he wonders, candidly, whether death, launching the new world in his resur- this is because he is unclear or whether his detrac- rection, and sending his Spirit to enable hu- tors are unsympathetic. I suspect the answer is man beings, through repentance and faith, to both. His detractors fill in his blanks unfavor- become little walking and breathing advance ably; his supporters fill them in favorably; but he parts of that eventual new creation. (251) is responsible for the blanks. When he employs terms as no one has employed them before, and Everything here depends upon what “judge” yet without indicating necessarily whether this is means (and Wright puts it in quotation marks, as intended or not, substantial misunderstanding will though “judge” itself were figurative for “putting take place. it right at last,” an equally inscrutable term), and N. T. Wright, like the rest of us, is a work in what “utterly appropriate metaphor” means, etc. progress. For example, he resisted understanding His supporters assume that he means nothing het- the FKMCKQUWPJ (dikaiosyne) language as forensic erodox by such statements; his detractors express in What Saint Paul Really Said , and yet affirms the concern about them. I am neither a supporter nor law court background here. I have tended, there- a detractor; my published material on Wright has fore, to give him the benefit of the doubt before, been both favorable (my review of Climax of the assuming that he couldn’t say or clarify every point Covenant) and unfavorable (my thoughts about in every essay or book. I take the same approach his understanding of FKMCKQUWPJ SGQW (dikaiosune here, but he will not get the same free pass in his theou) in What Saint Paul Really Said ). 23 But I next book, the major book on Paul that he men- think the distance between his supporters and his tions several times here. Especially, in that volume, detractors is due not to what he says but to what he he will be expected to deal with Romans 5:12–21 does not say, and how different parties fill in those in some constructive manner, and/or to argue blanks. for why he rejects as foundational the Adamic Perhaps such misunderstanding is the price Christology affirmed by such Pauline interpret- paid for those who begin with the assumption ers as Herman N. Ridderbos. Similarly, he will be that the traditional categories are all wrong. Once expected either to omit negative references to “the such an assumption is made, one is compelled, tradition,” or, as Carl Trueman has suggested, to effectively, to invent new nomenclature with new substantiate those claims with actual citations from definitions, definitions that have not been worked the confessional tradition. He will be expected out carefully over time. In such a circumstance in that volume to reconcile his understanding of it is inevitable that misunderstanding will take Romans 2:13 to Romans 3:20, or, failing that, to place—not only between author and reader, but completely redo his understanding of judgment/ between one reader and another reader. As I justification by works. If he can do these things mentioned earlier, as an example, it appears in (and several others), I will be the first to say so, but this volume that Wright defines “the covenant” in I doubt he will be able to accomplish it. His own a manner that is similar (identical?) to the tradi- agenda, his post–English Civil Wars and post- tional expression “the covenant of grace.” But if he Reading Servant Holocaust ecumenical setting, drives his thought means the same thing, why use a different (albeit so profoundly that he has difficulty hearing Paul on his own terms, despite his effort to do so. Paul’s church was not yet driven by what has separated 23 T. David Gordon, “Climax of the Covenant,” Westminster Theological Journal 56.1 (1994): 197–201. the church in subsequent centuries; and to hear  

6YKHPULK:LY]HU[ =VS\TL  recent books, ity. Thesuccessandacclaimshowered upon his communicate to and hisability and withskill clar- wisdom, Puritan ofimmersion treasury intothe andWestminsterGordon-Conwell seminaries, his his spiritualgifts, his theological training fine at muchachievements are deserved, especially given amongconservativePresbyterian ministers.star His evident in the well-intended but well-intended astonishingevident the in praise Hope That Matters. Promises ofMoney,Sex,andPower, andtheOnly Keller’s book, new Pastorthe main themeof segueinto ally helpto polar views comehave to expression that actu- to PastorKeller’s growingpopularity. However, two God T. DavidGordon were his. though ourcircumstance hisownhim on termswemust himconstrue not as http://www.opc.org/os.html?article_id=205&issue_id=55. 1 is terian Church(PCA)in Manhattan, TimSenior Keller,the PastorRedeemer Presby- of pages, $19.95. by Tim Keller. New York: Dutton, 2009, xxiv + 210 Sex, andPower, andtheOnlyHopeThat Matters, Counterfeit Gods:The EmptyPromisesofMoney, Troxel Craig A. by 4H` 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Facing Idol the Factory City, Pennsylvania. of ReligionandGreekatGroveCityCollege, Presbyterian Church inAmericaservingasProfessor , One naturally expects responsesofspectrumOne naturally a

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an ordainedministerinthe 6YKHPULK:LY]HU[ and The Prodigal the rising than God, anything absorbs than God, that your heart and youto more important “anything idol is No, an mobile, as he states in Book 1 of Book1 in states as mobile, he Poet John recognizedMilton that are truly idols which youpray burnliving roomto incense.and inyourisconception a smallfigurine idol that an Gods again, maybe you then That’s do. what strugglenotBut Maybe do withsuchmotives. you learned have differently. learning.I Andstill am minister. As growI inself-understanding, myI such would neverhavetowards thoughts a fellow sheer envy.There was time when thought I a I comments may church.) Butsome rooted inbe (I smallerchurches.pastors of pastorasmaller many critiques larger of churches comefrom of ministry.philosophy it interesting But is how may disagree with Pastor Kellerat some points in sy—which idolatrousdesire. an course is of Some a fame has differentquality, namely jealou- of that idolized Pastor Keller. and short, perhapssomehaveInincrease. Christ ship, in such way and mighta that he decrease pastor who reader- speak his flock to and to wants betowantsheard—as celebrity, a ratherthanas a heundoubtedly least in that the hear him to way tor Keller. causetouting peopleonly Such will likeness to a disserviceLewis does actually Pas- to communicator.the that But bears suggestion he Tima Keller and fine writer is an comparisonsam(ILewis.)C.to thinking S.the of assume embarrasses I canonly Pastorthat Keller. And works of love or enmity loveor works of And fulfil. Can theirexecute airy purposes, choose, orobscure, condensed,brightorDilated shape in flesh;Like cumbrouswhat they but brittlestrengthofthe bones, Nor foundedon joint manacledwith tied Not or or limb, theiruncompounded is And essencepure, Can eitheroft both; so sexassume,or These feminine.For spirits, they when please, Of Tim right Keller false debunk our to is The other reaction Pastorto Keller’s recent is about. is all Baälim and Ashtaroth—those male, Baälim andAshtaroth—those

Paradise Lost extremely Counterfeit gifted : imagination more than God, anything you seek to Keller uses the Jonah narrative to tackle the “hid- give you what only God can give” (xvii). Or as a den idols” that lurk in our hearts and lives. Keller “counterfeit god” it is “anything so central and es- concludes each chapter by encouraging us to sential to your life that, should you lose it, your life consider how Christ either fulfills or answers each would feel hardly worth living” (xviii). Following of the needs or dilemmas that these idols repre- the work of Moshe Halbertal and Avishai Margalit, sent. Anyone who loves the gospel will appreciate Keller exposes a common misconception that an Keller’s emphasis upon Jesus Christ as our Savior idol can only be something to which we ascribe and Lord at the conclusion of each chapter. His divine attributes and refer to as our “god.” In real- transitions into these sections on the gospel are not ity, an idol is whatever demands our full devotion always as smooth as I would have expected, but or ultimate commitment and to which we grant I think that this is explained by the evangelist in ultimate value. Just because you do not address Keller anxiously pressing towards the true hope of something as your deity, it doesn’t mean that it the gospel in order to show unbelieving readers the may not function as your god. Just like the idols remedy to their spiritual poverty. of old, these contemporary idols are “bloodthirsty I was delighted to see that our author had been and hard to appease” (xiii). Akin to their pagan gleaning in the fields of others with whom some of predecessors, modern idolaters are still willing to us may be previously acquainted—more specifi- sacrifice their children, marriage, health, purity, cally, Os Guinness, Dick Keyes, Rick Lints, and job, and personal safety in order to satisfy their Greg Beale. Let me highlight just one particular “god.” insight that yields considerable pastoral mileage. Biblically speaking, an idol is what we wrongly Dick Keyes has discussed the twin ideas of “nearby love (so as to commit spiritual adultery), or what idols” and “faraway idols” in his chapter on idols we wrongly trust (and so make sacrifices to satisfy (“The Idol Factory”) in No God But God, edited by them), or what we obey (so as to be wrongly en- Os Guinness and John Seel.2 Keyes contends that, slaved and controlled). Anything, even the most since an idol seeks to mimic the true God, it seeks noble of pursuits, can end up functioning as an to replicate both God’s transcendence and his idol: “family and children, or career and making immanence. Thus, the various idols in our lives money, or achievement and critical acclaim, or represent a higher, wider, and greater conceptual saving ‘face’ and social standing … a romantic ideal that we serve (what Keyes calls “far” idols), relationship, peer approval, competence and skill, and they simultaneously represent a more personal secure and comfortable circumstances, your beau- desire that we can control and manipulate (what ty or your brains, a great political or social cause, Keyes calls “near” idols). Keller makes use of this your morality and virtue, or even success in the idea by discussing the relationship between “deep Christian ministry” (xviii). As such a list suggests, idols” and “surface idols” (his terms for Keyes’s idols can be personal, cultural, and intellectual. “far” and “near” idols). For example, money can But in the end, it is our hearts that “fashion these be a “surface idol,” that serves a variety of “deep desires into idols” (3). idols”—power/control, self-indulgence, approval, The counterfeit gods that Keller particularly worldliness, miserliness, etc. The problem with highlights are love (sex), money, success, and money may not be a straightforward struggle with power. Throughout the main section of the book, avarice or materialism. It may be something else. Keller mines the biblical accounts of the patriarchs Similarly, anyone who has dealt with a friend who Servant Reading Servant (especially Abraham, Jacob, Rachel, and Leah), is struggling with an eating disorder has discovered Zacchaeus, Nebuchadnezzar, Jonah, and Naaman that it really is not about the food. Food is only the in order to fortify his case. In the final chapters Keller concludes by focusing more upon diagnos- 2 Os Guinness and John Seel, eds., No God But God: Breaking ing the origin of idols. For instance, in chapter 6, with the Idols of Our Age (Chicago: Moody, 1992), 29–48.  

6YKHPULK:LY]HU[ =VS\TL  the text may not be apparent to a casual reader, yetbenot a casualreader, to the textmay apparent PastorMuchwhat ofattention. Keller observes in offermuchclues us These if simply pay we will the by which pointSpirit, underline the text. of the inspireded atMoses and penned by thesubtleties fine-toothed comb, I have frequently been astound- Genesis through the a somewhat narrative with any theologicalharm. none pose findingsimplausible, andcertainly are his none of can see, farasslightly stretched.As I these fewpointsnarrativewas thought the being I (27,wifebeautiful33,40).At a the affirmationof addict, was that an of sex” and seeking “apocalyptic meaning werefixedon that Rachel, so his behavior was emptyandall hisheart for longings of the world (13).Nor was I that persuaded Jacob’slife the more else inup loving hisson than anything would Isaac,then Abraham have ended sacrifice hadtointervenednot God askingAbraham by if For pretations. notconvincedthat example,Iam IreadPastortwo as head atimeor Keller’s inter- will sayyourself todida inplaces. I few scratchmy “Youcal text. reading are text,”the this into you author garneredhe has fromthe about what bibli- Occasionally,trivial. quarrelreaders will with the consider neithervation, I be to which tier top nor have obser-exposit more to I do one than analyze, topoint. expandthis do not permitBut of course, limitations space me falseloves and struggles with counterfeit loyalties. also provoked own mymeditation upon personal increasing the the fruitofThisbook life Spirit. into our idolatriesandfan death to our need put to region of sanctification, addresses asit particularly book travels testof ina that the this is an important I wasnow betterequipped In make. tomy mind, “prescriptions”pastoral based the upon diagnoses I I read,myself writing variouslittle book.As found goal very nicelyhis a deal with and helps us great place. truespiritual workmustthe where take deep” idols)explainwhere difficultiesthe arise and deeper more insecurities(“far/ and profound “surface/near”presentingissue (or Whereas idol). But a word of caution; preached just caution; having But awordof reviewer as a purposeas my take AlthoughI thinkPastorI accomplishedhisKeller has serves ontheCommitteeChristianEducation. dox PresbyterianChurch inWheaton, Illinois,and byterian Church servingaspastorofBethelOrtho- God with all God with their hearts. trueandliving and so love the faith, that theywill examinethemselves ever-increasingrepentance in as they seekto find accessible and will it profitable bookchurchtorecommendmembers.this They to serve andprayfor would in secret.I hesitate not earnestly whom theyso needs of those upon the furnishand will it to themwith think ways deeper thechurch, helpful insightsforshepherdsin offers reading foryourself. it And you should. Thisbook Naaman I not spoil(89–90). will your delight in leprousofroleservant the household of girlin the appreciate. Oneofhow these is Kellerexplainsthe which the deeply helpful reflections, reader will are there several convince. tothe otherhand, On pointsmore credibility—evengain will they if fail when passageisstudiedthe hiswithgreater care A. CraigTroxel http://www.opc.org/os.html?article_id=214&issue_id=57. 1 category the marked “Chris- placedinbooks be to This work burgeoning adds the to of collection University $27.95. 2010, x+358pages, Press, Jamesby Davison Hunter. New York: Oxford sibility ofChristianityintheLateModernWorld To ChangetheWorld: The Irony,Tragedy, andPos- VanDrunen David by (\N\Z[:LW[LTILY 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Reconsidered ToWorld, the Change

is aministerintheOrthodox Pres-  6YKHPULK:LY]HU[ , tianity and culture.” Unlike most of them which changing the world implies power, and a great come and go, however, this book is likely to stimu- many American Christians think of power in late a good deal of discussion, and its arguments terms of political conquest and domination. Thus, may be debated for some time to come. James they have politicized most areas of life, equated Davison Hunter offers both a descriptive account changing culture with winning political battles, of how Christians are faring in the contemporary and suffused their political activities with anger American context and a constructive proposal for and resentment for wrongs they believe they have how Christians ought to conduct themselves in the suffered. They have thereby undermined the world. Though I judge his constructive case to be gospel they purport to promote. Hunter identi- less successful than his descriptive case, the whole fies three prominent positions in contemporary book is worth reading, and its arguments are most American Christianity: the Christian Right, the worthy of reflection. Christian Left, and the neo-Anabaptists. Signifi- The book consists of three lengthy essays, each cant differences in political agenda divide the first of which makes a discrete case, though they are in- two groups. The Christian Right seeks the right- tegrally related to one another. The first two essays ordering of society against the threat of seculariza- largely constitute Hunter’s construal of the con- tion while the Christian Left seeks equality and temporary American landscape. He begins essay community against the threat of social forces that 1 with the acknowledgement that Christians have harm the disadvantaged. Yet Hunter identifies vast long desired to change the world for the better. He similarities that unite them. Both are motivated asks the important question, How does the world by mythical ideals, use Scripture selectively to actually change? According to Hunter, much of promote their agenda, are driven by resentment American Christianity has assumed that the world about perceived injustices, engage in highly changes as the hearts and minds of ordinary people partisan political activity (the Christian Right for change. Thus Christian leaders have focused the Republican Party and the Christian Left for upon educating believers with a proper worldview the Democratic Party), and yet are used by these and inspiring them to live their faith boldly and respective political parties for their own ends. consistently in their cultural activities. Hunter Hunter offers a somewhat different analysis of the claims that this view of cultural change is simply neo-Anabaptists, whose most prominent represen- wrong. He provides an alternative understanding tative is Stanley Hauerwas. The neo-Anabaptists of what culture is and how it changes, arguing that idealize the authentic Christianity of the early “cultural change at its most profound level occurs church, promote pacifism as fundamental for the through dense networks of elites operating in com- Christian life, and emphasize the church as an al- mon purpose within institutions at the high-pres- ternative polis. Though the neo-Anabaptists do not tige centers of cultural production” (274). Culture seek political domination as do the Christian Right is very resistant to change, and when it changes it and Left, Hunter concludes that, ironically, their usually does so slowly, with resistance, and from language and frame of reference are highly politi- the center out to the periphery. Hunter recognizes cal (as in “the politics of Jesus”). Hunter concludes that Christians in America have had certain suc- this essay with a call to Christians to rethink their cess and developed strong institutions, but only at cultural engagement in less politically charged the lower and peripheral ends of cultural produc- ways. Though the exercise of power is at some tion. Christians have failed to be culturally influ- level inevitable, he calls attention to the different Servant Reading Servant ential not because they have been lax in promoting sort of power that Jesus exhibited and calls upon the right worldview, but because they have been Christians today to follow suit. absent from the elite centers of influence. In my judgment these first two essays are quite Essay 2 continues Hunter’s description of the successful and compelling, and are timely for the current American scene. According to Hunter, Reformed community to consider. The inculca-  

6YKHPULK:LY]HU[ =VS\TL  nesses—or, perhaps more accurately,nesses—or, perhapsmore some from weak- it from few theological I believe suffers a Christianity.typical smorgasbordof American Yet isofferedthe inwhat superior to judgment, clearly Christians.inHis proposal is myattractive and, the prevailingparadigmsamong contemporary model of “faithful as alternativeto presence” an Hunterproposesa up his constructivetask. takes bookoffinal section this essay3, the in primarily perceptive American description of Christianity voice to our ownloss. spiritual We thechurch. ness andcentrality of ignore their Christianitydistinctive- helpfullythe and highlight needed) critique conservative both andliberal of these neo-Anabaptistsoffer (and much- insightful America.Though crucially points, key at mistaken the ofsegment contemporary Christian in scene the neo-Anabaptistsas distinct a andimportant commendedalsoHunter beto foridentifying is political “Christian” carried action is often out. politicsofwhich and centrality the methodswith provoke reflectionthe sober about both among us Right the Christian with Christian Left the should reasons. Hunter’s understandable comparisonof with their positions on most political issues, and for leastsympathize with theChristianRight at or likelywould either OPC members the of identify powerenvision incisive. is also vast majority The of three prominentstrandsAmericanof Christianity way. this in Hunter’s analysispower of and howof areexpending we and for goals what resources our Hunter’s study encourages helpfully ask tous why variouseducationalandpoliticalendeavors,in how muchChristiancommunityeffort the invests pointshistory. in certain such changeat Given change andhow Christians actuallyeffected have andlearned alternative account of how cultures an hear to isgoal, it salutary our be tion oughtto or arts colleges.Whether not culturaltransforma- recent generations,especially its liberal- among communityAmerican Reformed sectorsthe of in formed acrucial manyChristian pietyinof part it enough if will pursue earnestly,believers has societyof the transformation for high expectations Christian tion of a worldview,often conjoined with Though Hunter continueshis of some of thisthrough sacrificialof love.Weturnin are to andwithus, offeringus life, doingidentifying all pursuingus,presence in demonstrates hisfaithful Incarnation.and climactically in God the place, presence within.” God intime himself hasacted thetically opposed sin thatpervades the to society. anti- ofgiven culture-makingandlegitimacy stands paradigmnew for a both the which affirms God- differenceof challenges anddissolution.calls He withthe legitimate cannot cope but problems fully observation.) For Hunter,eachparadigm identifies sound believemakes a relevance,culturalI Hunter church’sally prioritizedthe fidelity overits biblical OPC hastradition-Christian Insofar the Right. as thus distinguishmind-setOPC fromthe the the of andOPC witha two-kingdoms perspective the associatefind intriguing writer toa non-OP see it idea,caricatureofI thetwo-kingdoms a thing of Though Hunter’ssuggest some- passing comments odd affinityan the neo-Anabaptists to thispoint. at PCA, withtheir “two-kingdoms”view, as having among the “trulyOPC and Reformed” the the from.”is “purity (Interestingly, Hunter mentions Left’s “relevanceto,” is andtheneo-Anabaptist’s paradigm “defensive is against,”Christian the challenges,the Christian such response to Right’s today’sinassumptions about reality society.tal In deconstruction of fundamen- the solution refersto with those arewho different from ourselves. Dis- contemporary society,which requires interact us to Difference refers pluralism the to characterizing Christians differencetoday: anddissolution. in identifies essay 3. He facingkey challenges briefly prosecutes describe the casethatHunter crucial andenduringmatters. does provideagood opportunity considersome to but his essaywork, third with histheological am mineofwith any attempt to do sociology thanI ogy.would Davison far unhappier undoubtedly be a professional sociologist (likeHunter)doing theol- when professional(like a theologian myself) reads It may conclusion isthat sucha inevitable be nevertheless significantforhis a whole. asproject that are foundationsunderdeveloped theological Hunter refers to paradigmHunter refers this to “faithful as Before evaluative offering my comments, I be faithfully present toward him and to each other New Testament, despite the relative paucity of in our worshiping communities, our daily tasks, biblical references. and our spheres of influence. Faithful presence Yet the book ends with some disappointments, should result in a new kind of selfless leadership perhaps largely because most of the book is so and should spawn relationships and institutions good and raises high expectations. In order to that are covenantal in character. Such relation- capture a sense of my disappointment, I will make ships and institutions would seek the well-being of a few comments that revolve around two key theo- all as the shalom of the new creation bursts forth logical doctrines, eschatology and ecclesiology. from them (though Christians should not seek to In my judgment, one key issue with which any “redeem” culture, “build” the kingdom, or aspire theology of Christianity and culture must wrestle to a “Christian culture”). Hunter concludes by revolves around the new creation and what rela- asking whether his proposal will serve to “change tion it bears to the activities and institutions of this the world.” Since the world cannot be controlled world. Is the new creation in some sense realized and managed, and especially since God and his in the Christian’s cultural activity? Do Christians worship should be our primary goals, he thinks in some way build the kingdom of Christ in their that this is the wrong question. He does suggest, political, economic, and artistic endeavors? Will however, that through the practice of faithful pres- our cultural artifacts be preserved into the age to ence Christians might possibly help to make the come and adorn the New Jerusalem? The question world a little better. is not whether we should undertake the activities Hunter does not undergird his case with much of human culture and not whether we should do biblical exegesis or even work explicitly from them in faithful obedience to Christ (few would any particular confessional tradition. It may have think of denying such things), but whether we been easier to engage in a critical assessment of should seek the redemption of cultural activities essay 3 if he had. Nevertheless, Hunter’s theologi- and institutions or seek instead to honor God’s cal instincts and proposals are, in a great many providential preservation of the cultural life of this respects, on target and offer a very helpful correc- present world. Should we seek to conform political tive to most other options. His advocacy of both and economic life (for example) to the pattern of affirmation and antithesis in the Christian’s stance life of the age to come or should we treat politics toward the world, for example, should resonate and economics as activities that God ordained for with Reformed readers who confess both com- the temporary and provisional purposes of this mon grace and total depravity. Such a perspective present age? allows Hunter to speak of genuine commonality Ecclesiology is a crucial corollary to such a among Christians and non-Christians in the world, question. Beyond issues of what it might mean to even while denying neutrality in any area of life. It be a Christian dentist or to play Christian basket- allows him to see Christians’ activities providing a ball is the crucial issue of what relation the church foretaste of the coming kingdom even while such ought to have to the world’s cultural activities and activities themselves do not redeem the world or institutions. By “church” I mean what is some- build the kingdom. It also allows him to affirm that times referred to as the institutional or visible our cultural tasks can have “spiritual significance” church: the fellowship of professing believers without having “ultimate significance.” This and their children who gather for worship on the perspective also helps to explain why, toward the Lord’s Day and are governed by ordained officers. Servant Reading Servant end of the book, he turns to Jeremiah’s letter to the Among the important questions here that a theol- exiles in Jeremiah 29 to find a biblical model for ogy of Christianity and culture needs to address are his view. His basic idea of loving service to others, whether the church bears any unique relationship without seeking political domination in any usual to the new creation (in comparison to other institu- sense of the term, captures the perspective of the tions, like the state or a business corporation) and  

6YKHPULK:LY]HU[ =VS\TL  tians certainly have an an haveseeinginterest in cultural tians certainly stitutions are which beingnot Chris-redeemed? vision and directionoffer a forother in- cultural creation here and now.How canthe churchthen manifestto Christ embody thenew life of and the Christ’s by redemptivework instituted and was wewould sume that thechurch agree experiences ideas implicitly explicitlyor as- aspire”(235–36).I whichmodern institutions to and good retrieve the for prevailinginstitutions andseek“to cultural alternativevisionand should“offer an direction” structive rather nihilisticthan a way. The church made,”thoughsubversive shouldbecon- it in a wewereshalomwithfor which the incompatible social“of allframeworksofsubversive life that are For example, churchcallsbeto for the Hunter Here questionsecclesiologyofbecome relevant. this is thedirectionwhich tends. in his thought indicatelatter,some things writes firm the he that the kingdom notbeingis realizedinthem. institutions arenot factbeingin or how redeemed becomesdifficultIf thelatter,it seehow to such existence? of enjoy shalom-like come to a state inhabited faithfullypresentChristians,may by mean themselves,culturalwhen institutions that doesall they inOrhe do? the kingdom of new life andChrist citizens manifestto heaven, are of the as this simplythat Christiansthemselves, united to Christians present”he are mean (248).Does by every of Godwithin place andeverysphere where shalom he speaks the lived-visionof where “a of the values comingthe of (234).Else- kingdom the shalom the agetoof comeand thus embody to culturalalso wishesChristians’proclaim to work societyof (see 233). Yet takeover Constantinian he divine a of sovereignty andcarryingconnotations activity,cultural he sees impinging which as on ing the andbuildingculture through the kingdom redeem- notions of against explicit an stand takes to theeschatology questionHunter posedabove. the broaderculture. in evant andinfluential alsoScriptures byorbeing thegoalof alone rel- be determined speaking Christ by the in alone church’swhether the identityand ministry areto Whether or notHunter Whether or clearly wishesto af- Hunter’sdoesprovidenota answer book clear enants, of enants, Christ’sof kingdom, of kingship and and cov- culture. DistinctiveReformed doctrinesof the for directingone’s approach Christianityto and theological a broaderatleast system that Hunterthat importance underestimates the public ethics thanon, sues ofsay, soteriology, Ifear Catholics on is-find groundwith Roman common disagree that more Reformed believersare likely to ticularities the periphery.”on not I would While all that ratherChristians sharethan upon “par- uponthe corebeliefspublic engagementdepend “in acontextof exile.” of formation and Matters them (suchas the Reformation) matteringlessas differenceshistoricandthe schisms that generated yet seesconfessional Christians inevitable, are He acknowledgesthat differences some among and Roman Catholics, Orthodox Eastern alike. faithful of presence forProtestants, should work Hunterapparently out. believes histhat model this guides through-that perspective the book (e.g., 281), isend it evidenthindsight the in but ecumenical.Thiscomes outmostexplicitly at Hunter’s that Reformed churches, very vision is otherconfessionally for readers theOPC,and in note to be appreciated, alsoseems it important muchAs God. worshipping of is asthis to task the ofchurchandits primary institutional tance continuingcommentsabout the salutary impor- Hunter’sviewthe church. Huntermakesofmany creationnewembodied the of church. in the shalom thisworld,not the ofgoods of are the those recognize,to however, important their that goods have God-ordained tions goods. To seems it me cal, economic,and institu- of many other kinds Cor.(2 direction 8:3), provides no forPoliti-that. Christians’inresult “beyond theirgiving means” distinctivechurch, withits that of sharing practices through of the exchange; wealth tion but labor and nomicthe productionanddistribu-institutions is eco- a visionforthat.Thegoodof provide cannot its uniquelymerciful andrestorativediscipline, with the church, enforced by but justice sword; the of for thepursuit example, is state, The goodthe of churchprovidecanfora modelthe them? but good” forwhichtheyexist, institutionspursue “the I close with a I closewith few morecommentsabout should have the church are matters that Hunter would presum- Reform” and concluding with “The Reformation ably place on the periphery of Christian belief, yet as Triumph and Tragedy.” Despite odd quirks I would argue they have been and should continue of style (e.g., numerous repetitions of the word to be crucially determinative for how Reformed “spawn” in various forms), Payton is a capable believers view and conduct themselves within the author who has done his homework. Payton’s larger culture. intended audience is “readers from Christian back- Hunter’s constructive account is ultimately a grounds who recognize their roots in and look posi- bit thin theologically. Yet I recommend this book tively on the Reformation of the sixteenth century” highly and hope to see its masterful analysis of so (13). His goal in addressing this group is straight- many issues help Reformed theologians to develop forward: “I have found that too much of what the a thicker theology of Christianity and culture. contemporary evangelical and broader Protestant world thinks it knows about the Reformation is David VanDrunen, a minister in the Orthodox mistaken” (20). Payton seeks to correct that. Presbyterian Church, is the Robert B. Strimple Pro- He begins in chapter 1 by explaining medieval fessor of Systematic Theology and Christian Ethics movements toward ecclesiastical reform as part of at Westminster Seminary California. a broader problem, including such background issues as the Black Death, anticlericalism, and conciliarism. In providing a concise summary of conditions in the fourteenth and fifteenth centu- ries, Payton is helpful. Throughout, he is fond of highlighting the supposedly shared feeling among laity and clergy alike of the need for reform. The Unaccommodated “Western Christendom forlornly kept calling for reformatio in capite et membris—‘reform in head Reformation and members’” (51). That there was anything like 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ a consensus for such a movement, Payton fails  6J[VILY to prove, though he does try to connect different crises and minority voices into a widespread desire by David C. Noe for change. Payton makes a more significant contribution Getting the Reformation Wrong: Correcting Some in the second chapter, “The Renaissance,” when Misunderstandings, by James R. Payton, Jr. Down- he explains how a misreading of Jacob Burck- ers Grove, IL: InterVarsity, 2010, xxi + 272 pages, hardt has led to the view that the Renaissance $23.00, paper. and Reformation movements were antithetical. Instead, Payton demonstrates that the Renaissance James Payton’s monograph, Getting the Reforma- was not monolithic, that there were significant tion Wrong: Correcting Some Misunderstandings, differences between what happened in Italy and seeks to be both provocative and ground-breaking the northern European variety which reached its in its analysis of where the Reformation stands apex in Erasmus. 2 He aptly summarizes: “[Protes- now. In the estimation of this reviewer, however, tant leaders] did not renounce [the Renaissance], the work is vitiated by several problems. Published Servant Reading Servant by IVP Academic, the book is divided into twelve chapters, beginning with “The Medieval Call for 2 Sometimes Payton overargues his case, as when on page 62 he claims that Renaissance figures were “not philosophers but peda- gogues.” The line between philosophy and other disciplines was not bright and fixed, and men like Valla and Mirandola certainly 1 http://www.opc.org/os.html?article_id=219&issue_id=58. believed they were philosophers.  

6YKHPULK:LY]HU[ =VS\TL  that a justifying faith could be solitary—no, not be solitary—no, that ajustifyingfaithcould Reformerever allowed Protestant as itsfruit. “No always accompaniedfaith alone,but works good by means by justification of taught vin, andcompany insisted on.”Payton’s point Luther, is simple:Cal- itformers; explicitlyindeed contradicts they what sixteenth-centurythe teaching of Re- the far from the banner faithalone’ todayis of ‘justificationby proclaimedunder is what that “someof page 117, of thefarePayton offers. writes,forexample,on He by Scriptura,”Meant Sola the portions are meatiest Reformers by Fide”and the Meant Sola “What correction. need ings misunderstand- whose identifies Paytonnowhere that fact the by exaggerated is tendency The sort. this of generalizations make to tendency a is there others, of misunderstandings perceived the correct to writes one When inspiration. for Reformers the to look who those by held not is it that suspect I view, common a is this that true be may it While elements.” the receive they as ago long place their in God of Son the of death the recall humbly recipients pious which in memorial a than more nothing is Eucharist the that century twenty-first early the in Christians conservative among mon com- view the from back step to necessary is it Reformers] the among conflict [the appreciate “To writes: he to when begin 109, page on given is audience Protestant broad very minda in has Payton that however, indication, An church. man Ro- the fixing of agreement, full in men by led strategy, devised carefully a as Reformation the view to be may there tendency whatever counters Payton chapter, this In Reformers.” the among “Conflict 4, chapter in details he which formed, Re- and Lutherans between rift later the claims, Payton presaged, confusion This Peasants’Revolt. the in participants the notably contemporaries, his of some by misinterpreted was Luther which in ways the explains Paytonhelpfully standings,” (71). foe” not friend, was Renaissance Tothe Reformation, the accept.… still Christians conservative many too which contrast the accept did not they because Chapters 5 and 6, “What the Reformers 5 and “What Chapters 6, Misunder- by Along “Carried 3, chapter In

Christian churches who such are practice things “healthandwealthgospel” (159). Conservative the faith,”“seed cloths,”“green prosperityprayer and takes aim, takes churchofoffer littlein the way history,too andhe churches” (158) that “contemporary Protestant Trawman, suchclaims? Paytonmakes alsoscolds and “Whatever insights”?Who, all”? besides S. from it.” have totheysights claimed attained “Any whateverin- authority to substantiate assert its Scripturetoany all toin which and right had the “ example,page ing. On Payton 138, for saysthat it unclear precisely is but against is whom he argu- sure the phrase caveman he parodiesissimplistic, article on thetopicindicates.article on meanstheNIV, thishe By as thefootnoteciting his 1993 4 one” (127). one” subita conversione subita conversione on thePsalms underwenta thathe preface tohiscommentary argumentfrom an not struggleis the silence.Calvinwritesin Calvin weresimplylessself-disclosing. To concludethattheydid didnotendure the others Scripture, MartinLutherandhisstudyof of this teaching[ He claims,forexample,on page117that“thearticulation of needstomakemore Sometimeshe measuredstatements. 3 knownmyinexperience. Reformersfor guidanceis un- the to such look faith devoid that those practice works. But who of Reformersdid coursethatthe right of a notteach likes from the and Bucer.Melanchthon of is He advocates of easy-believismwho inspiration claim a sense of charity,he doesnotcite nameby any perhapsfromthroughout section(127–131), this “coming altar,”the to andsimilar phenomena.But ences, “camp meetings,”aisle,” “walkingthe paragraphs mindinhasthat he revivalistexperi- misunderstanding.Payton explainsin subsequent Payton addressesstrike doesnot as acommon me what step withcontemporaryevangelicalism,but in evangelicalin churchthe larger community.” of version forand Scripture, translated widely used recent a common eventainted it come so that has ‘Scripture good, traditionbe-notion [that]has bad’ a “simplistiche calls against adopt what who those Sola scriptura In chapter 6, In chapter upPaytonthe cudgels 6, takes nominibus deletis sola fide 3 Perhaps isreviewer ofthis toofarout to did not invite a free-for-all approach docilitas ] was the fruit of theagonizing] wasthefruitof struggle ” (emphasis added). In fact,otherslike ” (emphasisadded).In . , at those who talk of of whotalk atthose , a strugglewhich 4 For presumably not claiming to follow the Reforma- twentieth century: did so-called Reformed scho- tion at all, much less getting it wrong. lastics depart from Calvin as they consolidated the Chapter 7, “How the Anabaptists Fit In,” is un- Reformer’s insights? It becomes devilishly difficult, remarkable, but chapter 8, Reformation in Rome, is given the many qualifications Payton makes of his a different animal. Here Payton makes what I take own comments, to determine precisely what he to be insufficiently supported and sometimes novel thinks. On the one hand, he states that the scho- claims. His basic argument seems to be that the lastic “shift” is such a “serious change in direction Papacy was on a trajectory of reform prior to—and that it amounted to a change in teaching” (195). independent of—what Protestants were urging. Near the end of the chapter, however, he says, This is in keeping with Payton’s aforementioned, surprisingly, “None of what is presented in this oft-repeated phrase reformatio in capite et membris. chapter should be taken to imply that the Prot- The notion that the powers in Rome had their estant scholastics taught error” (209). No? Why own agenda of reform, which just happened not to then does Payton labor so strenuously to prove they track with Calvin’s and Luther’s, is a difficult case taught something different? In his analogy, the to make.5 Impetus “from below” (Rahner’s phrase) Reformers “watched the frogs” while the Protes- came from Jimenez, Loyola, and others, as Payton tant scholastics “dissected the frogs and probably explains, but his case is put too strongly when he came to quicker conclusions about what could be speaks of a “reformed papacy” (181). Focusing said about the frogs; the frogs never jumped again, on the Council of Trent and the work of Paul IV, though” (206). Payton concludes that “with great determination, Payton’s thesis needs challenging elsewhere in [Paul’s successors] directed the Roman Catholic this chapter as well. For starters, he quotes Wil- Church toward genuine renewal and reform. liam J. Bouwsma uncritically in footnote 10 (197), Under their guidance, the Council of Trent whose “Sixteenth-Century Portrait” Richard Mull- proclaimed the marching orders of a reinvigo- er has, to my mind, completely discredited in The rated Roman Catholicism” (187). Payton is really Unaccommodated Calvin.7 Moreover, he quotes making two different claims here. That Roman Bouwsma to the effect that Calvin “despised what Catholicism was reinvigorated is true enough, and passed for systematic theology in his own time.” one could argue that this is a kind of reform (more This is coupled with an equally disturbing com- accurately, perhaps, retrenchment). Whether this ment on page 201 that Calvin “did not try to be constitutes spiritual, “genuine renewal,” analogous a systematic theologian.” Again, Muller has ably to the reforming activities of Protestants, is quite an- demonstrated the absurd anachronism of imposing other matter. Payton strongly suggests that it does.6 twentieth-century concepts and terminology on My second quarrel with Payton is the thesis sixteenth-century thinkers. If a “systematic theo- he advances in chapter 9, “Changing Directions.” logian” is one who seeks to understand the whole Here he addresses a persistent question of the counsel of God revealed in Scripture and pres- ent it in an organized manner, then Calvin saw himself as just that.8 Payton says that Calvin “had 5 Karl Rahner, no zealous Protestant, gives a more nuanced view. Cf. Encyclopedia of Theology: A Concise Sacramentum Mundi, p. 266. Payton also suggests that Jesuit success was largely 7 Richard A. Muller, The Unaccommodated Calvin: Studies in unconnected from Counter-Reformation impulses. “Protestant- the Foundation of a Theological Tradition (New York: Oxford, ism played no appreciable role in [Loyola’s] understanding 2000), 79–98. Cf. chapter 5, “Beyond the Abyss and the Laby- of what the Jesuits should be and do, at least not until the last rinth: An Ordo recte docendi.” Though Payton has read Muller Reading Servant years of his life” (182). This perspective, while shared by several and expresses his admiration and respect, in my estimation he twentieth-century Roman Catholic apologists, is at the very least ought perhaps to have read chapter 3 of that same work (“Scho- controversial. lasticism in Calvin: A Question of Relation and Disjunction,” 6 Payton’s ecumenical impulse has its limits: in reading through 39–61) or read it more carefully. the Council of Trent he found himself “consigned to eternal 8 John Calvin, “Letter to the Reader,” where he writes, “I believe perdition 268 times” (footnote, 189). I have so embraced the sum of religion in all its parts, and have  

6YKHPULK:LY]HU[ =VS\TL  Press, 1960),4. Lewis Battles,ed.JohnT. McNeil (Philadelphia:Westminster from the uses Aristotle’s1582). Gerhard fourfold etiology Gerhard (b. of theLutheranscholasticJohann theology,Aristotle easyscapegoat. is an insights from dislikes If one Aristotle. systematic cally,logicresemble necessarilybehindit the will Iftobeto adopt? theology is presented systemati- of syllogisms andenthymemesforMelanchthon Payton’s difficulty. Wassomeone else’s there system Aristotle.”the “logicof This phrase underscores hostile toward Aristotle eventuallyadopted but nas. Melanchthonalso,Paytonsays, originally was avidnotcontemporaries, likeAqui- Aristotelians usuallyhis intendsages “sophists”he Sorbonne two areseparable.Indeed, dispar- when Calvin equates scholasticismAristotle. For with the Calvin Aristotle’sobjected to own ideas,andtooneatly however, Payton that doesnotprove Reformerthe “scholasticism.”to antagonism Calvin’s In case, used againsthim(197).He then showsCalvin’s Aristotle (196) scurrilouslanguage Luther and the he showsone hand, Luther’shostility early toward the Reformers’ Aristotle.perspectives on the On (199)! firstReformed scholastics” the became oneof Beza’s hands,” and, cuethecreepy “Beza violins, years.” At academy his “left in Calvin death, the Beza overthenexthandfulof worked closelywith no usefor scholastic theology[but]nonetheless contents.” to seekin oughttorelateits Scripture,andtowhatendhe not be difficult forhimtodetermine oughtespecially whathe order,thatif anyonerightly suchan arranged it in grasps it,itwill himself! For in that Gerhard’s mightinspiration well Calvin be of the winsome fashion”(204).A “moving, careful reader Calvin’s inthe account howratiocinate” to By contrast,Payton(204). says, truth.Rather, isdescribingtion of Christian it isa true, butit stretch to viewthisas exposi- an strictlyAristotelian observes: “In is terms, this all Problems continueProblems Payton’sin discussion Paytonis alsoinconsistentin how handles he Institutes Institutes oftheChristianReligion Physics , however, wouldimmediately note Institutes to explain justification. Payton Institutes 3.14.17 Calvin giveshis 3.14.17 Calvin is is presented in a , LCC,trans.Ford Europe excepted). And Europe excepted). a “difference.”they made And achieved manyof theirgoals (reclaiming all of man churchandinfluencing thePapacy. They stood, he could do other. coulddo no stood, he RomansThere he 5:1was thetrouble. worth well things rediscoveryconsidered, that, all the of difficult to share.Luther have may concluded well provocative,likebethis toPayton’s confidence is a failureAlthough it books natureof (219). the is forced Strasbourg, from thought was supposedly it as success”mation (217). also,beinga Bucer after to hiswent grave havenot viewedtheRefor- could accordingMelanchthon likewise, Payton, to “as he splintered used forpoliticalendsand been (215). chapter’sthe question his movementhad because givenwould havea years, “resounding ‘No!’”to reaches conclusionthat the later Luther, in his 10, “Was Reformation Success?”a the Payton been have Incombined andshortened. Chapter same territoryindifferentthe of ways,and could sors (207–8). Reformers the Scripture held andtheirby succes- discussing believesare whathe divergent viewsof “veracityandthe sons” said,”is what of is whenhe draws between“communicationbetweenper- Equallydichotomythe false troublesome is Payton Calvin andhis successorsthat Paytonpresents. seriousis between problem a therelationship for cording Payton’s to this me criterion. Itseems to scholasticism Reformed “guilty” of would be ac- (784), himself Christ” Calvin material causeis material causeandCalvin rightly says “surely the same etiology.Marythe ThoughGerhardcalls ownexpositionusingjustificationAristotle’sof Payton does notventurean opinion regarding Calvin’s answer. 9 Indeed the Jesuits were changing Indeed theJesuitswere the Ro- ognized. (223) Christianitysubsequently and shouldbe rec- known. Thedifference it made for Western theyWhat be accomplished better to needs [They]the haveclaim to being best successful. The Jesuits,asPayton sees much it, fare better: The final three chapters,10–12,cover The finalthree much 9

Whether this constitutes reform and belongs in a in Payton’s equanimity as a judge of the historical chapter that asks the question “Was the Reforma- consequences of the Reformation. His criticisms tion a Success?” is an entirely different matter. of the descendants of the Reformation, despite the The Jesuits did not participate in the Reformation many qualifications he makes, border on a whole- as it is understood even by contemporary Roman sale repudiation of the movement. One example Catholics. Payton finds the Reformed scholastics a will suffice before I conclude. On page 250, handy target in this chapter (227) and concludes Payton credits the Reformers with “[setting] forth by connecting the “possibility of dismissing historic the gospel again with boldness and vigor,” before Christianity” with Reformed teaching on sola scrip- adding that “in the hands of its descendants, the tura (233). Though his claim is one of correlation, Reformation has proved also to be a tragedy for the the implication is causation. Christian gospel.” What would Payton prefer? Chapter 11, “Is the Reformation a Norm?” In sum, the book is longer than necessary and rehearses portions of 10. Here Payton seems to occasionally gets significant things wrong. Pay- be dealing with a question no one is asking. The ton’s poor handling of the question of Reformed motto semper ecclesia Reformanda est assumes scholasticism and his strange choices with regard knowledge of and appreciation for historic Chris- to Roman Catholicism stand out. His call for mini- tianity. The church is to be reformed according mizing denominational differences arising from to the apostolic pattern of the New Testament. It trivia is also welcome, but misleading when these is in this sense that we hold Reformation zeal and trivia are presented as inevitable consequences of ideals as normative. Payton seems to be answering the Reformation as a whole. Those interested in the question of whether we believe the success of these matters are better served reading Muller’s the Reformers and what they did and experienced The Unaccommodated Calvin , Calvin himself (ad in their lifetimes are normative (cf. especially fontes!), or even a pesky scholastic like Turretin. 240–41). Do today’s conservatives want to reform the church to resemble that of Calvin’s day: perse- David C. Noe is an elder at Redeemer OPC, in cuted, poor, filled with refugees? Ada, Michigan, serving as an Assistant Professor Chapter 12, again, is much like 10 and 11, of Classics at Calvin College in Grand Rapids, though here Payton becomes more pointed in his Michigan. He also serves on the Committee for the criticism of Protestants and more favorable toward Historian. Roman Catholicism. For example, in the chapter’s first footnote (249) Payton writes: By the mid sixteenth century, the Roman Catholic Church had engaged in a stinging self-criticism leading to internal renewal and had generated a new strength with which it would go on the offensive against its Protestant and radical detractors. The see of St. Peter sought to reassert itself again as the body in- tended by Christ when he promised, “on this rock I will build my church, and the gates of

Hades will not prevail against it” (Mt 16:18). Reading Servant Does Payton believe that Christ intended the Papacy? If so, then we Protestants are certainly “Getting the Reformation Wrong.” It is difficult to read such comments and maintain confidence  

6YKHPULK:LY]HU[ =VS\TL  fall under the headingfall underthe “Darwinism’s of Cultural the nextfourchapters partimpoverished.In two, the explanatorypower Darwinism of has become Confidence.”Crisis of argue Theseessays that “A the category of chapters fallunder first three dividedinto parts.part four major In one,the based uponDNA. argumentbooksecondisan extended fordesign the by leading proponents movement. The the of collection first essays The a bookof is firsthand. the intelligentdesignmovement to learnabout however,books, forchurchofficers good way are a earthcreationistsyoung two often These loathe. on uniformitarian reasoning,something which ironicThis is advocates dependID often since youngearthcreationists.lumped together with ofare IDadvocates labeledas creationists and of sneaking into religion classroom. Sometimes the case essentiallythe ID advocates accused over the not reallyscience but judgeThe presiding religion. Clause of the U.S. istheory since ID Constitution, schoolswould the Establishment public transgress vania.A judgeruledthat ID theoriesinteaching the trialinDover, Pennsyl- thatoccurred 2005 in media(ID) movementthrough the storiesabout Most peopleknowdesign intelligentabout the $28.99. York:Collins, Harper+ pages, 2009, viii 611 for IntelligentDesign + 366 pages, paper.$28.00, Dembski. Wilmington,xxvii 2004, ISI Books, DE: Darwinism Unconvincing Uncommon Dissent:IntellectualsWho Find Estelle D. Bryan by 5V]LTILY 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU Intelligent Dissent http://www.opc.org/os.html?article_id=223&issue_id=59. 1 Thearticles in Signature intheCell:DNA andtheEvidence  Uncommon Dissent , by Stephen C. , by Meyer.Stephen New , editedWilliam by A. 6YKHPULK:LY]HU[ are ists. Interestingly,lawyer thissleuthhound read among Darwinists,advocates, and ID creation- debatesstrategies oftenpepperthe so which cal lawyer,fallacious exposes argumentsandrhetori- Flawsthe Neo-Darwinism,”in a Sisson, Edward and science.true fifth chapter,“Teachingthe In distinctionsshould betweenfolkscience be made Helpfully,thing together,always. she argues that origins isview ofthe picturethat big draws every- essay: apologetics evident one’saspect of the inare late Francis andhertoapproachSchaeffer one a Total Worldview.”Pearcy’s the to indebtedness Evolution Bears: as MeetsBerenstain the “Darwin majorpundits.getting into thering about with the Darwinismof is and impoverished, he is not timid valueSchützenbergerclaims the explanatory that points leading of Darwinists Gould Dawkins. and say is helpful for understanding the most important ism: 1966 Recherche.”Interview with La This es- writes thenext Miracles “The chapter, Darwin-of a memberof theFrench AcademySciences,of Marcel-Paulissues stake. the at lawprofessor, brings hislegal precisionbear onto farein acourt law,of BerkeleyJohnson, a since howvariousvarioussidesthe argumentson would readingabout isimaginatively this chapter hearing ment of Naturalism.” especially Whatis interesting Establish- Dogma:The Johnson, as “Evolution held Thesecond chapteris tenets. Phillip E. by for theirregarding overconfidentposture strongly Darwiniststhat must carryburden the proof of ism FailsInspiretoConfidence.” argues Koons Darwin-Mail:entitled, Why the “The CheckIs in project. failed intellectual and Darwinismarguing whyfour chapters has isa Partfour, “Auditing the Books,”finalsectionis the tions, Darwinism.tomorewere favorable which authors from theirdeparted previously held posi- autobiographical the describewhythree essays that three, “Leaving theDarwinian Fold,” contains cised in different areas society. modern of Part and significantthe exer- have holdsuchclaims Darwinismwhich waysin influencedculturehas Inroads.” These demonstratevariouschapters the The fourthchapter Pearcy,Nancy R. byis Robert Koons essays article begins an with the Schützenberger, the original manuscripts and papers involved in categories: small scale adaptability, the fossil re- the famous Scopes Trial and came up with some cord evidence, and comparative anatomy. All three very interesting conclusions using his “back to the areas register weak evidence in favor of Darwinism. sources” method. Chapter 6, “Accept No Imita- In the twelfth chapter, “Darwinian Evolutionary tions: The Rivalry of Naturalism and Natural Law,” Theory and the Life Sciences in the Twenty-First is a very interesting discussion by J. Budziszewski Century,” Roland F. Hirsch is especially interested of a subject that keeps raising its head in this de- in describing what genome sequences tell us about bate about origins. Chapter 7, “Refereed Journals: evolution. He notes the influence of Malthus on Do They Insure Quality or Enforce Orthodoxy?” Darwin, something that Marilynne Robinson has is a fascinating but critical description of the peer taken great pains to expose as well. review process that occurs in scientific journals, Chapter 13, “Cheating the Millennium: especially since World War II. I have no doubt that The Mounting Explanatory Debts of Scientific some of what Tipler describes in scientific jour- Naturalism,” is by Christopher Michael Langan, nals is true; however, having been part of the peer an independent researcher. This is actually one review process at numerous levels in ancient Near of the densest and most challenging essays in the Eastern studies, I do think that his analysis comes book. The last chapter is by David Berlinski, “The off a little bit cynical. Even so, he has a suggestion Deniable Darwin.” Berlinski has taught math- for a two-tier system of peer review for the academy ematics and philosophy at numerous American that is very intriguing. universities. He is a hard-hitting debater, and it is The next chapter is by Michael J. Behe, interesting to see how Darwinists and ID advocates the author of Darwin’s Black Box. 2 Behe argues debate, based on the letters written to Berlinski that design is not strictly a religious idea; rather, and his responses. the conclusion of design for biological origins is I have one initial comment on some of these completely empirical. Even so, he maintains that articles: the essays are uneven. This is almost inevi- you cannot separate faith and science. Chapter 9, table in a project like this; however, some of the es- “An Anti-Darwinian Intellectual Journey: Biologi- says were markedly weak in comparison to others. cal Order as an Inherent Property of Matter,” is by For example, Pearcy’s essay was so general at times Michael John Denton. This is an autobiographical in its criticism that one wonders what details and essay. Going from medical school to Israel to Kings nuance are being missed. Shoot with a shotgun College, London, profoundly influenced his intel- instead of a rifle, and you not only miss your target, lectual development. Denton argues that natural but you might not take down your prey. However, law is responsible for biological adaptations and this book is an excellent introduction to the ID perhaps “God is more clever than the humans can movement. Many of the most significant scholars imagine!” Chapter 10, “Why I Am Not a Darwin- writing for the movement are represented here. In ist,” by James Barham, argues that natural selec- fact, a constant refrain in the book is the appeal to tion, the chief tool of the Darwinists is a rather read fuller arguments of the authors in the books blunt one. He should know, since he used to be or monographs of which these essays are essentially fully committed to the paradigm. The eleventh a précis. chapter, “Why Evolution Fails the Test of Sci- The second book under review, Signature in ence,” is by Cornelius G. Hunter, a research scien- the Cell, by Stephen C. Meyer, is a very different tist who spends part of his time working at the Uni- book than the former one. It is written in a very ac- Servant Reading Servant versity of California, San Diego. He suggests that cessible style so that a layman, and one who is not the evidence for evolution falls into three distinct a trained scientist, can understand it. This book is autobiographical in nature. It describes Meyer’s journey as a young scientist. First, he was an explo- 2 Michael J. Behe, Darwin’s Black Box (New York: Simon and Schuster, 1996). ration geophysicist working for large multinational  

6YKHPULK:LY]HU[ =VS\TL  historical scientists and experimental scientists. historical scientists and experimental differencebook on the ofbetween methods the course,he makes carefuldistinctions earlier in the Ofinactivityintelligentthe life” (343). of origin existenceandthe action past of cell establishes purely scientific:the “specified information the in hisbookis the argumentof that still maintaining hissympathiesforthrightly religious while states the best.Inoneof it, Meyer the book is 20) in scientific (chapter lastThe chapter materialism. ment attimes, especially those from committedto criticism move- the ID levied against that hasbeen contrast nered andreasonablein the vitriolic to structure. commendedfortheirare to be organizational organized,andthinkeditorshe I andthe atHarper had condensedit. so, Meyer’sEven clearly bookis and not until she it half come back and cut in was pages. She instructed by our professor go to whose draftexceededof800 first herdissertation mineofa Germanclassmate school graduate in andremindedwordy repetitive. book too It of me so,I arguedtome. Even Meyer’s found very clearly a asimplehas level,at himwell in writing served professor, as acollege hammering out explanations untrained scientist. It is evident that Meyer’s tenure difficultscientific the toconcepts abundantlyclear helpful arethroughout,making analogies given written. Exceptionally lucid illustrationsand origin-of-life theories. convictions aboutdesignholdingsignificance for age as aphilosopher science,of hisand increasing origin hisMeyer usesownand the life. of pilgrim- intersectionbetween science the this journeyis his movement.What passion became throughout mostonefiguresofID in the become public the has arguablyHe thinkID tank. attle as an of part leaders of the movement IDSe- and settledin Washington;and finally,became the one of he undergraduates at Whitworth Collegein Spokane, science. decadespent teaching Next, a about he upstudies historyto take and philosophyof the in oil companies,Cambridgetohe moved andthen One thing is clear from readingisclear from One thing advo- the ID Meyer’s throughout bookiswell man- tone the Meyer’s has the book strength of being clearly in Escondido,California. Old Testament atWestminster SeminaryCalifornia Presbyterian Church servingasassociateprofessorof with whom we come into contact. we contact. with whom come into materialismso thoroughlyinfluencedpeople has which waysin in notice someof the churchtothe canhelp The literature advocates officers IDthe of is peopledeeply engrainedin culture. our within to say,ID. Needless to philosophical naturalism among committedthose anotheronedegree or in distinguishto ful among variouspositionsnotable Perspective,lithic New weso care- shouldalsobe movement in Paulinestudies and notone mono- weare tives when this influential referring to New Perspec- about Justweshouldtalk as Ithink exercise theirinour estimationsof caution work. cates: their positions vary. Therefore,we should Bryan D. Estelle http://www.opc.org/os.html?article_id=224&issue_id=59. 1 authorities. Two-kingdom (hereafter teaching civilrelationship the between andecclesiastical breaks teaching theproperwith Reformed about two-kingdom athreattheology is thatallegedly ForsomePresbyterians, contemporaryconservative 2010, pages,$35.00, paper.476 David VanDrunen.Rapids:Eerdmans, Grand the DevelopmentofReformedSocialThought, Natural LawandtheTwo Kingdoms:AStudyin Hart G. Darryl by 5V]LTILY 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU A New orOld Idea? Two Kingdoms: 

is aministerintheOrthodox 6YKHPULK:LY]HU[ by 2K) maintains that the church and the state have a welcome contribution to contemporary debates different jurisdictions (spiritual vs. temporal) and and discussions. It is a work of historical theology execute their responsibilities through different that traces the development of natural law and 2K means (Scripture vs. the sword). The problem in Western Christianity. (After an initial chapter with this view, for some, is that it apparently denies on the ancient and medieval church, the book that Christ is lord over all realms of life, admits proceeds to exponents of Reformed theology, from a secular sphere that is distinct from the sacred, John Calvin to Cornelius Van Til.) VanDrunen and removes biblical norms from public life. At a is explicit that this book is not a form of advocacy. time when abortion and gay marriage alarm many His plan is to offer another book which will be American Christians and threaten the mainte- a biblical and theological defense of natural law nance of a good society, 2K appears at best to be and 2K. But before undertaking that ambitious a waste of time, and at worst a capitulation to the project, he decided to survey the way that a variety forces of selfishness and lawlessness. of Reformed worthies either employed, modified, Surprising to some may be the reality that 2K or rejected this constellation of doctrines. For this is part of the teaching of American Presbyterian reason, readers who hope to find grist for their communions like the OPC. J. Gresham Machen polemical mills against 2K may be disappointed. appealed to the doctrinal equivalent of 2K—the VanDrunen not only limits his scope to histori- spirituality of the church—against the Social cal description, but also points out tensions and Gospel impulses and policies of the Presbyterian inconsistencies among those who held to natural Church in the U.S.A., especially to defend his law and 2K. Some may wish that the author were own objection to the church’s annual motions more critical than he is, but the book does not in support of the Eighteenth Amendment and ignore problems. the Volstead Act (i.e. Prohibition). And, until the Aside from showing historically how exten- OPC’s report on abortion in 1970, the OPC con- sive the use of natural law and 2K is within the sistently refused to take stands on political matters. Reformed tradition, VanDrunen also clarifies why In fact, one of the reasons the OPC would not join these two ideas are bound up with each other, so Carl McIntire’s American Council of Christian that 2K without natural law lacks coherence and Churches owed to fears of politicizing the church vice versa. An example from Calvin’s own thought and so confusing the responsibilities of church might be useful. On the one hand, the French and state. This understanding of the church and Reformer held that human beings were utterly its duties in relationship to those of the state are depraved and could do nothing to save themselves. consistent with the 1788 American revisions of On the other hand, he highly esteemed the con- the Westminster Confession. Most Presbyterian tributions to science, politics, ethics, and art from denominations in the United States—includ- pagan writers and artists. The only way to reconcile ing the mainline PCUSA, and also the sideline such seemingly contradictory notions is through OPC and PCA—use the American version of the the amalgam of natural law and 2K. VanDrunen Westminster Confession, which rejects the original explains: construction of the magistrate’s power to suppress One of the reasons that Calvin could affirm heresy and blasphemy in the civil realm, to call both a doctrine of the bondage of the will to synods and preside over them, and to insure that sin and a positive use of natural law on the church assemblies conform to the mind of God. part of those under this bondage is that he Reading Servant Despite the presence of 2K in American viewed such issues under the rubric of the two Presbyterian and OPC history, it is a foreign idea kingdoms. For Calvin, any action performed to many. For this reason, David VanDrunen’s new apart from the saving grace of Christ, arising book, Natural Law and the Two Kingdoms: A Study out of the judgment of reason alone, is sinful in the Development of Reformed Social Thought, is  

6YKHPULK:LY]HU[ =VS\TL  of man’s the to do body soul justice fails to and civilspiritual the along andthe kingdoms lines distinctionwords, the other (206). In betweenthe administrationandits word, sacraments”the of about thechurch’s ministrygovernment, its of the bodilylength at things” also because they “talked had with Christ external, nothing kingdom of do to avoidedtheologians saying the “that spiritual soulishspiritual, internal,or way”(199).These civil, “a affairs in external, bodily way, ina never grantedtheologians magistratescareoverreligious (199). Like ChristianReformed teachers,most or internally,or with respect the to for religiousaffairs these theologians distinguishedbetween “caring the categoriesAccording 2K. of VanDrunen,to Turretinford, and couched their inarguments true Althusius, Ruther-tothe promotereligion, magistrate’son the teaching when duties instance, churches. So, seventeenth-century Reformed for sixteenth-of creeds repeated iteration the and in that theDecalogue, ateaching of found tables civildling of the magistrate’s enforceboth duty to Reformers’a section in the han- on comes instance lawapplication natural theof in One and2K. tensionsinconsistencieshighlight and to hesitate As already As VanDrunenmentioned, not does (113–14) kingdom. civiland latterforthe Christ the kingdom of tency, because theformer trueforthe but was lawnatural inconsis- internalof not because anda tive rolerole to remarkably positive nega-a couldattribute both wholly therefore, Christ. kingdom of inCalvin, the life attaining theirthough for achievementswereworthless ingly great inthe things forlife civil kingdom, Calvin accomplished astonish-whom wrote civilthe ancient kingdom.The lawgiversof valueform of great of the perspective may be spiritual the Christ,kingdom of in standing no action, value for The same having one’s kingdom of and Christ. thespiritual thus to salvation of matters to tion, however, pertained merit any before This convic- can earn God. and displeasing God’sin Nosight.such action civilly spiritually, or body or the soul” or the externally

temporal kingdoms. The reason has muchtemporal kingdoms.The has reason to do a failure distinguish to between the spiritualand among CalvinistDutch healso observesthinkers, Drunen still detectstraces lawnatural of and 2K Calvinistrejectiondualism. AlthoughofVan- Thomistic form) general more and the Dutch Vanto Til’scritiques natural lawof (atleast a in lawPresbyterians havefornatural thanks and 2K, owesto thelow regardthat many conservative significant generating reason thisbookis debate Dooyeweerd andCorneliusVan Til.Indeed,one tradition fromAbraham Herman Kuyperto 2K theology, particularly the Reformed Dutch writers whohavebalked at modern Reformed to American and Presbyterians,turns land Puritans Eng-Reformed New developments fromCalvinto VanDrunen,book, in which the having covered Catholic andLutheran versions(75–76). for distinguishing both Roman 2K from Reformed and respectively,”redemption the basis became twomediatorships God, over creation of Son the of nonredemptiveway. This distinction “the between a redemptive and otherkingdom manner a the in inrules one kingdom that Christ affirm logians to This allowsCalvinandsubsequent Reformed theo- extra carnem teaches that Christ’s divine present nature is Christ’s humanity presenteverywhere),is “Calvin Christ’sview of ubiquity(i.e., Incarnation, after the as contrastto redeemer”(75–76). the In Lutheran throughsolelyhishumannature capacity in his “Christ doesnotexist operateworld and the in Fall Incarnation, and after the for instance, even as mediator. VanDrunenafter explainsthat the betweention Christ’screatorandhis ruleas reign 2K was Reformed andChristology thedistinc- consequential One account of 2K). doctrinefor warm-up full-blownfor a theological andbiblical pinnings simply (though, again,book is a this teaching’sheat alsohints the under- dogmatic developmentReformed 2K, ofsions within the discipline. word,sacrament, and evident in church—namely, marks her are which visibly the of spiritual kingdom aspects the of external This point is important for the last third of third the for of last This point is important VanDrunenif But isconcede ten- to willing the flesh’)” (75–76). (‘even outside etiam with an aversion to dualism and consequently to fuller and ultimate establishment upon his return, the distinction between Christ’s rule as creator 2K may provide the comfort and resources needed and as redeemer. Though less true for Kuyper, to negotiate an existence that is in but not of this whose doctrine of common grace depended on a world. distinction between creation and redemption, his followers relied less and less on this distinction Darryl G. Hart is Visiting Professor of History at and some rejected it. As VanDrunen concludes in Hillsdale College in Hillsdale, Michigan, and a his chapter on Herman Dooyeweerd, the Dutch member of Hillsdale OPC in Hillsdale, Michigan. philosopher’s successors “reject, modify, or simply pass over traditional Reformed articulation of ideas such as the two mediatorships of the Son of God and the covenant of works and, in so doing, come to ground the cultural task in both the creating and redeeming work of God” (384). This leads to “an eschatological burdening of cultural work,” in Psalm 119 for Life which activity in the common realms of human 6YPNPUHSS`W\ISPZOLKLSLJ[YVUPJHSS`PU6YKHPULK:LY]HU[ existence become specifically Christian, “pursued +LJLTILY through a comprehensive Christian world-and- life view and with the goal of bringing the king- by Stephen J. Tracey dom of God to eschatological fulfillment” (384). Indeed, because the older Reformed theologians Psalm 119 for Life: Living Today in the Light of the had distinguished Christ’s rule over creation from Word , by Hywel R. Jones. Carlisle, PA: EP Books, that over redemption, they were able to avoid the 2009, 156 pages (including brief notes), paper. danger of immanentizing the eschaton. The greatest value of VanDrunen’s book is its Psalm 119 is known as the Great Psalm. Perhaps unearthing of a tradition of 2K that had been lost, preachers more often think of it as the Monster thanks largely to the influence of Dutch Calvinism Psalm. It is like a great leviathan writhing on the in North America. In fact, from the perspective of pulpit and the fisher-of-men is not quite sure what Reformed history, VanDrunen’s most impressive to do with it. contribution is to show that an older Reformed 2K This little book is the fruit of Professor Hywel tradition, used by Puritans and Old School Pres- Jones’s preaching through the Great Psalm in cha- byterians, declined as Dutch neo-Calvinism rose pel addresses delivered at Westminster Seminary and replaced it. At the same time, the book offers California. Anyone who has tried that particular guidance on Christian involvement in politics and exercise—preaching consecutively through Psalm culture from a 2K perspective. In so doing, Van- 119—will understand there are few resources to Drunen recognizes the difficulty of sorting out the help the preacher. Outside the standard commen- competing claims that confront believers who live taries on Psalms, the staple diet is Calvin, Manton, between the times—that is, between the theocratic Spurgeon, and Bridges. Jones gives us a little com- arrangements of Israel and the ultimate theocracy mentary that serves as a modest contribution to of the New Heavens and New Earth. To be sure, to our understanding of the Great Psalm. When I say Reformed Protestants used to hearing that dualism “modest,” I mean that as a virtue. Servant Reading Servant or a division of personal loyalties is a concession The purpose of the book is to pay attention “to to modern secular society, the distinctions that the content and purpose of Psalm 119 in relation VanDrunen traces and explains will sound strange and perhaps wrong. But for Presbyterians who seek a better country because Christ’s kingdom awaits a 1 http://www.opc.org/os.html?article_id=230&issue_id=60.  

6YKHPULK:LY]HU[ =VS\TL  of a man “ravished by moral of aman“ravishedby beauty.” inLewis’sThe psalm, view,reactions expresses the mind, embodiedin Law, the Divine beautiful.”is point us further. theDivine says,“The Orderof He S.Lewisever, thereflectionsof C.on this psalm WeHow-Bible thanwedo. shouldlove the more God’s“Life through Word.” “Bible Delight,” Wright speaksofand Christopher Torah,”of “Exaltation speaksofChristopher Ash For example, FreedmanDavid Noel speaks of the Word.”isthe others This emphasis too. given by Jones’s “Living subtitleis Today, Light of the the in the Wordtois understoodas referring God. of law,words for that thispsalm understandable is it sary] to lifeandgodliness” With all (21). its of Word“that the God of provides allthings [neces- isthe psalm ofthe centraltheme He arguesthat attention”regular her seriousand (21). his,orit andeveryity in everyChristian shouldgiveway thatthispsalm“anticipates Christian-true states however, an elusive point.remains well-being.How eachsection relates others, the to designed forourspiritual justright,Each sectionis overload. is toomuch, mental likelylead to to law,theme, the the law, law.the whole psalm The that the isrepetitive—harpingsong same on the all our thought thefeeling oneverseleadsto on main dish.onsalt the of a pinch Toconcentrate little,ratherlike too verse atimeis a time.One at digested most profitably onesection at is tions. It realizeto that isPsalm 119is made up sec-it of understanding, and spirituallydigesting,thereby approach. The tothe right key surely tion. This is sections brief expositorynotes on with each sec- the twenty-two verse mode,Jonesworksthough a psalm in verse-by- works the approach which to Christians the and older church” (10). Unlike C.S.Lewis, 2 Brace, 1958),59–60. of God’sWord, isbeto ravished it better by but the moral the beauty ravished by good God. Itbe to is God’s Word. of a contemplation andexaltation is It of is thana more and exaltation contemplation There is is nothing There withthis application. wrong hisintroduction,of Jones the conclusion In Reflections onthePsalms (NewYork: Harcourt 2 The psalm The Freedman.points He that “there isouta direct cor- does give suchattention is that that by NoelDavid technicalthe to work psalm. One the structure of little attentiongiven there is originallanguage, competently WhileJones addresses the of some and original language. thepoem the shape of in psalmare the of form clearly wrapped in up the purpose” “contentTheoriginal and language. isand a poem there beauty powergreat of the in underneath Englishglimpses that translation our muchappetite. whets the this to moreJones psalm. appetizer, butonly clearly sobecause there that, is 119.Thiswork an Psalm is preachtoChrist from 119 seekwould do—preachthrough Psalm and Hefew preachers makesavaliantdo towhat effort faultDr.offrustrationTheisthe notwork. Jones. isa warm and refreshing devotional commentary This me. frustrating.it Please don’tmisunderstand (103).such peopletoo” Well,by hewas. yes, says, 100, JonesLordJesuswas “The surrounded “enemies,teachers,versesandthe aged” in 98– by application the way ofis analogy. Speaking of flowthe redemption.oftime, however,Most the of deavor to preach Christ. At other times Jones traces illustrates it application, but Jones’s en-overstated terminedfallto notlike Adam.” beto an seems It some have “de- questions (85). I thestatement, on Christ, God’s Kingoverthechurch and theworld” he aconsciousis and that in Lord Jesus the typeof psalmistthe determined“is fall likeAdam, to not on, Jonessays (84). A further not” apostles orlittle who example all anfollow to steps, his whether in speaks thepsalmistof type of the as “a Messiah and looksformessianicMost obviouslyhe types. He Testament. approaches in several ways. Jones this largerstrugglepreach Oldtofrom the Christ the it. That,in turn, isofpartpreachtoChrist from Psalm119 is,notsimply howpreach it,but to how tute forhim”(73). says, “God’ssubsti- become a word should never when he well God. He ofit puts the glory ofmore pushesmentionedus to above, see commentators other with the Jones, alongmoral beauty God. of Here and there we are given tantalizing are given tantalizing Here andthere we I helpful.found also I foundcommentary this strugglepreachersThe otherhave great with respondence between the structure and content of Psalm 119.”3 Jones makes reference to Freedman’s work in his notes (151, n. 4). Admittedly, on first reading, Freedman seems over the top, as though this were too mechanical an analysis. On rereading Freedman, one feels that a seam has just been found that may help with mining the “content and purpose” of Psalm 119. Freedman’s structural analysis suggests that there are rhythms of structure (including matters such as the acrostic form, arranged in eight verses, with eight words for law; the masculine, feminine, singular, and plural use of the nouns, etc.) that are both deliberately arranged and, more importantly, deliberately broken. It is the points at which they are deliberately broken that are fascinating. What we need is a work that takes Freedman’s research and incorporates it into a commentary. The stark contrast between the perfect and the imperfect is what lies at the heart of this psalm. Perhaps that is nowhere more obvious than in the final verse. It seems to be such an anticlimax: “I have gone astray like a lost sheep; seek your servant, for I do not forget your commandments” (Ps. 119:176). It is like ending the great poem with a self-imposed “F” for “fail.” It is like saying, “I wanted to love you and love your law, but I failed.” From within that failure a cry rises, “Seek your servant.” Jones comments, He is convinced that the Lord has a shepherd’s heart towards his people and that he will not leave them in distress, seeing that he has given them the promise of a Messiah, a shepherd- kin.… And that is the best possible way to end an Old Testament poem—with an expectation of the coming of the Messiah.” (150) Preach the Great Psalm. Preach Christ, the Word incarnate.

Stephen J. Tracey serves as the pastor of Lakeview Servant Reading Servant Orthodox Presbyterian Church in Rockport, Maine.

3 David Noel Freedman, Psalm 119: The Exaltation of Torah (Winona Lake, IN: Eisenbrauns, 1999), 93. 

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