This is not meant as an in-depth review, but really more of a commenting on the book "The Current Justification Controversy" by O. Palmer Robertson, edited by by John Robbins and published by the Trinity Foundation. The book is somewhat technical in nature and walks through the proceedings and circumstances of the discussion and events that surrounded Norman Shepherd's controversial statements as he taught at Westminster Seminary during the late 70s and early 80s.
I picked up this book mainly because of the recent issues with Peter Leithart and the goings-on in the PCA and particularly within the Pacific Northwest Presbytery. I currently attend a church that's a part of this Presbytery and heard a lot about the whole situation during the Leithart proceedings. There are obviously many parallels between these two cases.
What interests me most is that it seems like nothing is new. I don't mean to gloss over the differences between the two men, but I do find it very interesting how the two situations had similar aspects:
- The "experimental" style of re-describing or re-emphasizing traditional orthodox statements regarding core theological points
- The mix of responses to this restatement which included both those that were vehemently opposed and those that thought that the approach was beneficial
- The particular issue of whether the viewpoints (whether right or wrong from a Biblical standpoint) were in accordance with the Westminster Confession of Faith
- The confusion over terminology and language which constantly seemed to mire discussion
I am no theologian. Nor am I that deeply involved in following either the Shepherd case or the Leithart case, but I do find the controversy of both to be discouraging for a number of reasons.
First, I realize that denominations such as the OPC and the PCA do hold the Westminster Confession of Faith (WCF) as their standard. I think it's good to have standards and I think it's helpful to reference and cite them. However, I find it very frustrating when a theological discussion is railroaded because of issues between a theological stance and a standard such as the WCF. The standard should merely be a reflection of revealed, Biblical truth. And now, for the part where I may lose some of my readers, I believe it is in error in at least some parts! If I were to become an officer in the PCA, I would need to indicate on which points I take exception. These aren't huge differences, but they are important. My first main gripe with both the OPC and PCA is that some in the denomination appear to believe that holding any exceptions to the standards makes a pastor, or ruling elder, or other officer less of an officer. It does not matter if that officer can show strong Biblical support for their position.
I'm conservative by nature and I do tend to think that changes ought to be very carefully considered before adopted. But I find it simply presumptuous to assume that the Westminster Divines got it 100% right. Personally, I would hope that over time we as a denomination would have the wisdom to refine our standards. In particular, the standards tend to be reflective of the situation at the time of the writing of the WCF. This makes sense -- the errors and heresies of the time were first and foremost in the minds of those who wrote the WCF. As new doctrines are developed, we should be willing to refine our standards to deal with those that are heretical and to embrace those that are both true and practical. I say practical here because I do not believe that all Biblical truth needs to be summarized in a standard such as the WCF in a perfectly exhaustive way. Rather, I think that the standards should illuminate the important parts and provide clarity to the interpretive framework by which Biblical truths are being explained.
Like it or not, the Bible tends to explain complex theological concepts using a variety of expression and terminology. It can be confusing to examine concepts like the Trinity, or free will vs. sovereignty, or a host of other similar concepts. When we write a standard, we tend to codify the expression of the complex Biblical passages into single statements. This is the purpose of a standard, no doubt, but I believe that it often makes for an incomplete or even worse, an inaccurate statement. When this happens, we ought to be able to back away from the standard enough to analyze whether the standard is in fact accurate instead of simply clinging to the standard. If the standard is deficient, let's update the standard. If the standard is not clear, let's make it clear.
Why is it that modern Protestant, Reformed churches can't update standards?
Secondly, the petty and argumentative way that discussions ensue (on both sides) is very sad. Theologians are human too; instead of coming to blows over a football rivalry as their lay members might do, it honestly seems like certain contemporary opponents on these issues would gladly go at it in a round of fisticuffs (if not for the fact that they tend to isolate their vitriol and pronouncements on the Internet). Since it doesn't seem practical to create an online "Last Theologian Standing" virtual boxing game that could result in some sort of catharsis, it seems like their ought to be accountability and even discipline within the ranks of the church for the sort of uncharitable outbursts that both sides engage in regularly. I don't mean strongly stated theological opinions or even debates. I'm referring to the potshots, the insinuation, the ad hominem attacks, the public vilification that all seems to take place. It's wrong and it ought to stop.
Third, it seems as if both sides ought to be more careful with their definitions. Words are important. The Bible sometimes uses the same words to mean different things. We all do this.We ought to be careful to define what we mean. In order to have a clear discussion about what we are talking about, it is important to realize that we are no all coming to the table with the same actual understanding of what each word means. When we start to disagree about theology, I think that often we are simply confused over what the other person is defining a word to mean. If we use the WCF (or another standard) as the only allowable dictionary for the expression of Biblical truth, I think we limit ourselves. To give an example of what I mean, I'd like you to consider what Paul, Peter, and James would have given as a definition of justification if we were somehow able to interview them. Would they respond with a canned line? Would they even necessarily repeat exactly what they had written in their letters? This is pure conjecture obviously, but I believe that not even the Apostles would give a perfectly unified response. I don't mean that some would be right and others would be wrong, but rather that each would point out a facet of justification that may not reveal all aspects or all truth in a single statement. Perhaps I'm wrong, but given the letters in the New Testament and the actual theology that we do have taught in those letters, I don't think so.
“People do not drift toward holiness. Apart from grace-driven effort people do not gravitate toward godliness, prayer, obedience to Scripture, faith or delight in the Lord. We drift toward compromise and call it tolerance; toward disobedience and call it freedom; toward superstition and call it faith. We cherish the non-discipline of lost self-control and call it relaxation; we slouch toward prayerlessness and delude ourselves into thinking we have escaped legalism; we slide toward godlessness and convince ourselves we have been liberated.”
D. A. Carson, For the Love of God, Volume Two (Wheaton, Ill.: Crossway, 1999), 23.
(thanks to Nate Hoeldtke for forwarding this via email)
We saw this church in Victoria, B.C. and it truly was amazing (and I believe God-centered and glorifying in its design). It's a pity that churches are often just like business offices or other "ordinary" places. I guess some would disagree but I think that a return to "great" architecture in church buildings is a wonderful thing. The UMC and some other denominations seems to have gone through a period of uglification in their architecture -- somehow trying to modernize or reinvent something that wasn't in need of an update. People in general seem to be less willing to spend the big bucks on churches than on other things like the poor and the needy. I know other issues can't be ignored, but worshiping God in a place like this seems to really help put things in perspective. Just like the robe, the solemnity of the service, and the order of the liturgy, the architecture seems to be a huge aid in the worship. I'm sure like all things in the Christian life and even those things in worship, it can become an idol but I have a hard time believing it's wasted money or effort. The Temple was a truly glorious place; a feeble attempt at showing the glory that will be revealed in heaven, but a worthy attempt. As Christians we carry out the creation mandate to bring order out of chaos in the world. A building like this that's built not to commemorate its long-standing members, nor to enshrine saints, but to stand as a place of worship -- a place set apart.
I know it's far, far away for our small group (and even a large and prosperous church like the above took over 100 years to get where they are), but I look forward to the beginning of such an effort.
Update: Regarding Dave's comment -- I wasn't very specific about what "like this" I think is good... I think it's architecture that reflects attributes of God and his nature. So yeah -- creative is a good thing but I think that awesome and majestic is important too... Obviously some of these characteristics are a little subjective. I hadn't really thought of it so much but Dave mentions the re-using and revitalizing of buildings; this seems perfectly to reflect the transformative power of God's Kingdom. Thanks Dave. 🙂
Jonathan Edward (the famous preacher) had a sister that was apparently quite a difficult woman. A potential suitor came calling one day and had apparently not heard of her nature. Edward's father attempted to talk him out of the idea. The suitor replied that he thought that she had received the grace of God so what difficulty would there be? The father's reply:
"The grace of God will dwell where you or I cannot!"
I picked this up from Rev. Rayburn's sermon on January 6, 2008. It's not in print yet but should be available on www.faithtacoma.org before too long.
I just found the following in a local church's bulletin for the prayer of confession:
God of the future, You are coming in power to bring all nations under Your rule. We confess that we have not expected Your kingdom, for we live casual lives, ignoring Your promised judgment. We accept lies as truth, exploit neighbors, abuse the earth, and refuse Your justice and peace. In Your mercy, forgive us. Grant us wisdom to welcome Your way, and to seek things that will endure when Christ comes to judge the world. Amen.
And now, from another church that will remain nameless.
Almighty and all holy Father; we confess ourselves unworthy of Your unspeakable Gift. We have not loved You as we ought; nor have we always been loving to one another; kindhearted, forgiving one another; even as You, for Christ’s sake, have forgiven us. We have lived in selfishness and worldly pride, and the good gifts You have bestowed upon us, we have not used to relieve the burdens of others. Pardon and blot out our offenses, we beg You. O merciful Father, who in compassion for Your sinful children did send Your Son Jesus Christ to be the Saviour of the world: Grant us grace to feel and to lament our share in the evil which made it needful for Him to suffer and to die for our salvation. Help us by self-denial, prayer, and meditation to prepare our hearts for deeper penitence and a better life. And give us a true longing to be free from sin, through the deliverance wrought by Jesus Christ our only Redeemer. Amen.
One mentions redemption and the other doesn't. It's very weird to me. The first excerpt is a little mystical as to why we bother to obey and why what we've done is wrong (other than it's not part of His "way"). It seems that the author(s) of the first prayer seems to think that we should be on the winning side when Christ comes again. The second seems personal -- a real offense has taken place, a real sacrifice to appease the wrong has been offered, and a real act of reconciliation has been brokered.
I'm obviously extremely biased to the second, but I do think that the above shows how the mainstream church in America has become "drained of its blood". It's not that it's wrong, but just incomplete. Could moves like this, be one of the reasons that the mainstream church is falling in membership and attendance, and lacking purpose? The odd thing about all this is that it probably was designed to make things more palatable to visitors. But really what it's doing is watering-down the Christian faith so much that a Buddhist could jump right in and participate without changing any of his beliefs. When something lacks a unique identity, no one will be interested in any depth or for any length of time.