SCOTTISH BULLETIN OF EVANGELICAL THEOLOGY The scope of the Bulletin is broadly defined as theology, especially Scottish and Reformed, whether biblical, systematic-dogmatic, historical or practical, and Scottish church history. Articles submitted for publication should be sent to the Editor, books for review to Rutherford House (see below). Contributors are free to express their own views within the broad parameters of historic evangelicalism. The opinions of contributors may not be assumed to be those of Rutherford House or the Scottish Evangelical Theology Society. EDITOR: THE REVD DR ALISTAIR I. WILSON, Dumisani Theological Institute, P.O. Box 681, King William's Town, 5600 Eastern Cape, South Africa AssoCIATE EDITOR: THE REVD ANDREW HAYES, International Baptist Church, Earlswell Road, Cults, Aberdeen, AB15 9NY REVIEW EDITOR: THE REVD DR IAIN D. CAMPBELL, Free Church of Scotland, Vatisker, Isle of Lewis HS2 OLN (Books and reviews to Rutherford House) MANAGING EDITOR: DR CARYS MosELEY, School of Divinity, Edinburgh University, New College, Mound Place, Edinburgh, EHi 2LX. email carys.moseley@ googlemail.com, The Scottish Bulletin of Evangelical Theology is published twice yearly by Rutherford House in association with the Scottish Evangelical Theology Society, whose officers are: President: Professor I. Howard Marshall, University of Aberdeen Chairman: The Revd Dr Fergus Macdonald, 113 St Alban's Road, Edinburgh, EH92PQ Secretary: The Revd David Easton, Rowanbank, Cormiston Road, Quothquan, Biggar, ML12 6ND. Tel. 01899 308459. Email: [email protected] nge zca eo ogy 1s m ex d in Elenchus, Cerdic, r ZBG, ATLA and Relig. 'fJ{EbtlBRARY Lq'":~~'\J Green Lane, Northwood, ~ Middlesex HA6 2UW Tel '>hone: 01923 456190 ubscri tion s atchpell Business Centre, Carpet Lane, EDINBURGH, EH6 6SP. e-mail: [email protected]. Rates from 2008: £14.00; Students £7.00. Overseas Surface Mail £16.00; Airmail £19.00. ISSN 0265-4539 Single issue £8.00 GUEST EDITORIAL There is little debate that the secularisation of Western society is not wan­ ing and even, it must be admitted, increases seemingly by the year. Philip Jenkins has recently brought this to our attention, stressing that Christi­ anity is migrating south to such an extent that the idea of a white, Euro­ pean (certainly 'evangelical') Christian will be as surprising a concept as a 'Swedish Buddhist'.1 One need only stand on the corner or walk down the street on a typical Sunday to be persuaded that Jenkins is probably correct. Church buildings sit empty, and most that house a minister are far from full and lively. The beautiful structures built to dominate the skyline with spires that point us to an existence that gives us hope and meaning have become merely historical landmarks or architectural novel­ ties. This cultural condition has presented a huge challenge to ministers and parishioners alike. How do we express the gospel of Jesus Christ in such a way that they stop and listen? Every minister who takes the calling of God seriously is consistently burdened by this question. In spite of the pessimistic (or, maybe, realistic) tone there is much for which to be hopeful, and this is where Rutherford House finds its place. It is the aim of the House to enable biblical ministries by 'ministering to ministers'-both current and future ministers. We want to support churches by providing resources that aid them in answering that all im­ portant question of how to communicate the gospel to those around us. Though sometimes his hand of providence may be less obvious than in other parts of the world God is very much at work in the West. The gos­ pel is far from death or hibernation, which is why Rutherford House has renewed its vision for the UK by appointing a new director and setting a course that we pray will help to bring hope and life to a secular society. I am privileged to receive this appointment and look with great anticipa­ tion toward the future. To accomplish this vision we have adopted a two­ pronged approach that includes the following goals and activities: First, we want to do everything possible to assist evangelical minis­ ters reach their parishioners and speak to the culture. This will involve seminars, small groups and a pool of resources that address issues such as preaching, theology and culture, developing leadership and shepherd­ ing. We would like to see the development of a strong, vibrant network of ministers, united around the gospel for the purpose of strengthening the church. The House, through the work of the director and volunteers, also aims to provide pastoral care to ministers and congregations who have P. Jenkins, The Next Christendom: The Coming of Global Christianity (Oxford: Oxford University Press, 2002), p. 3. SCOTTISH BULLETIN OF EVANGELICAL THEOLOGY ministry needs or are enduring a crisis. We strongly believe that the life of the church and the cause of the gospel can be advanced through these activities. The second aspect of our renewed vision centres on evangelical aca­ demic work, both for the benefit of students and ministers. There is an indissoluble relationship between the academy and the church, and both should be controlled and guided by God's Word. Thus, we wish to engage in academic work that takes seriously God's revelation in Jesus Christ in Scripture and that impacts congregations across the country. This Bulle­ tin greatly contributes toward this goal, and Rutherford House will strive to support the Scottish Evangelical Theology Society in maintaining the high, gospel-oriented academic standard of SBET, whilst working to in­ crease its profile, relevance for the church and circulation. Additionally, we anticipate continuing the successful Edinburgh Dogmatics Confer­ ence that has resulted in theological publications of the highest order. We also wish to host day conferences that concentrate on various topics in Reformed theology or pastoral ministry. Participants would hopefully include students, elders, pastors and professors, highlighting the link be­ tween academic work and the practical mission of the church. Finally, as the old cliche reminds us to 'put our money where our mouth is', Ruther­ ford House plans to provide bursaries toward study in evangelical and Reformed theology. If the future of the West is to look different than it currently does, we must invest prayer, time, effort and financial resources in it. As director, I am excited about these opportunities and intimidated by the overwhelming nature of the challenge. I cannot go it alone. We humbly ask that you pray and contribute to the ongoing task of sharing the gospel of Jesus Christ with our society. By the grace of God we expect great things in Scotland and beyond. Dr Jason Curtis, Director ofRutherford House 2 Too NARROW A STRAIGHTJACKET? REFLECTIONS ON THE HISTORICAL DEVELOPMENT OF THE REGULATIVE PRINCIPLE IN WORSHIP GRAHAM KEITH, AYR John Calvin did not originate the Regulative Principle that worship should be confined to those elements clearly set 9ut in or reasonably deduced from Scripture.' It was already an important theme with Zwingli and with his successor at Zurich, Bullinger. 2 There can, however, be no doubt that Calvin was the Reformer who put this Principle on a sound theologi­ cal footing. That is not to say that he was the most rigorous in pursuit of this Principle. On the contrary, he was able to use the Principle himself with flexibility, and to show magnanimity towards others who in less pro­ pitious circumstances had to proceed slowly in the outworking of this Principle. 3 A correct view and practice of worship was one of the few crite­ ria which justified to Calvin the establishment of a separate Reformed church, and cleared it of the guilt of schism. But there was a more funda­ mental issue than a public apologia for a separate church. Where God's own people were present to worship God in accordance with his revealed will, God was graciously present in the midst of his people to bless them.4 This was a promise attached to those who showed the obedience of faith, not to those who displayed zeal or fervour in following their own lights. 'To obey is better than to sacrifice, and to heed is better than the fat of rams. For rebellion is like the sin of divination, and arrogance like the I will use the expression Regulative Principle though technically this expression did not become current until the 20th century. R. J. Gore, Covenantal Worship (Phillipsbug: Presbyterian and Reformed Publishing, 2002), pp. 38-40. Carlos M. N. Eire, War Against the Idols (Cambridge: Cambridge Univer­ sity Press, 1986), pp. 54-104 describes the earliest Protestant polemic which touched on the themes of false worship and of idolatry. Cf. the remarks of William Cunningham, The Reformers and the Theology of the Reformation (Edinburgh: Banner of Truth, 1967), p. 36. W. Robert Godfrey, chapter 2, in The Worship ofGod(Fearn: Christian Focus Publications, 2005), p. 32. The editors of this collection of essays are left unnamed; but the volume was produced in association with Greenville Pres­ byterian Theological Seminary. SCOTTISH BULLETIN OF EVANGELICAL THEOLOGY evil of idolatry' - these words of Samuel to King Saul (l Sam. 15:22-23) epitomised Calvin's outlook. 5 Writing in 1543 to the Emperor Charles V a work entitled On the Ne­ cessity ofReforming the Church, Calvin declared, 'If it be inquired, then, by what things chiefly the Christian religion has a standing existence among us and maintains its truth, it will be found that the following two not only occupy the principal place, but comprehend under them all the other parts, and consequently the whole substance of Christianity, viz., a knowledge, first, of the mode in which God is duly worshipped; and, secondly, of the source from which salvation is to be obtained.'6 A simi­ lar emphasis emerges from Calvin's exposition of the Decalogue within the Institutes.