No Compromise Ever: Episode 2

Erin Benzinger has posted the link to the second episode of the No Compromise Podcast, which focuses on the topic of Sola Scriptura, mysticism, and some interactions with John Eldrige's idea of masculinity.

Justification Debate: White vs Wright

On Unbeliever radio, James R White debated N.T. Wright on the issue of justification recently, which can be heard here. Dr. White has also started a discussion of NT Wright's JETS article on his Dividing Line here.

ADD: The second discussion by Dr. White on the JETS article can be heard here.

NT Wright wrong on the person and work of Christ?

Is NT Wright right on the person and work of Christ? While he strongly defends the resurrection, there may be more to Wright's Christology than meets the eye, as Rachel Miller muses.

Paper: James 5:1-6— An NT Imprecation Against Injustice

A paper of mine on James 6:1-6 has just been returned. It is entitled James 5:1-6— An NT Imprecation Against Injustice, and can be accessed here. An excerpt:

The motif of wealth and poverty has occupied the attention of Liberation theologians, and is in fact their central dogma through which all of theology and life is seen and interpreted.1 God is seen as the advocate of the poor, and He personally opposes the capitalist rich. In this light, the passage of James 5: 1-6, among other texts in James, is seen to function as a prophetic denunciation of the evil and rich bourgeois who oppress the poor, and as a call for us to take up the cause of the poor. ... [more]

The 20th century Reformed downgrade

Dr. R. Scott Clark has an interesting post on his Heidelblog on why the doctrine of republication (the Mosaic Law as a republication of the Covenant of Works) is controversial today. It is interesting in this regard to see how there has been a serious downgrade in Reformed theology in the 20th century, of which Dr. Clark puts the blame at least partly on Karl Barth's "reformed" theology, especially it seems as mediated by people like G.C. Berkouwer. While I have no doubt Barth and Berkouwer has sent Reformed theology on a downward spiral, I am perhaps not convinced that people like Cornelius Van Til did not in some way contribute to the downgrade in Reformed theology.

That there is a downgrade in Reformed theology in the 20th century seems to be indisputable. Speaking from experience, I did not learn republication from Kline. I had some idea of republication from my meditation on the Scriptures in light of covenant theology as taught in the Westminster Confession of Faith, and then the concept crystallized through reading Herman Witsius' The Economy of the Covenants. It was surprising to me personally when I found out it was controversial. One would have taught that if something is explicitly taught in the WCF, which is subscribed to by Presbyterians, it should not be controversial in Presbyterian circles.

Back to the issue. The Reformed downgrade it seems starts with Karl Barth, the "reformed" revisionist, and his sympathizers. At around the same time, the form of Reformed theology was held to by people like Van Til, but it is coupled with a fondness for innovation and re-interpreting doctrine according to what they think the doctrine means for the modern age. Thus, the archetypal/ ectypal distinction was "transformed," or distorted, into the idea of analogical knowledge which has no point of contact between God and Man. The fondness for innovation in light of the Dispensational challenge caused John Murray to emphasize the unity of the covenants to the formal denial of the Covenant of Works. With Kuyper's unique model, some of those after him ran off with his idea of antithesis to deny common (providential) grace and thus the idea of the common realm of creation, while others so accentuate common grace they practically capitulated to the Zeitgeist. And all the while, monocovenantalism crept in through introducing confusion over Law and Gospel from the pens of Karl Barth, Daniel Fuller, John Piper, Herman Hoeksema, Norman Shepherd among others.

We must recover Reformed Orthodoxy. Not because Reformed Orthodoxy is perfect, but there can be no talk about progressing above them until we have reached their level. In some way, recovering Reformed Orthodoxy helps ameliorates the problems with Vantillianism, and in so doing I am hopeful it will be able to resolve the Clark-Van Til controversy by affirming the good points of each, and rejecting the excesses of the other.

W Robert Godfrey on the Inventions of Rome

Modern Reformation/ White Horse Inn has done a 2 part interview with my seminary president Dr. W Robert Godfrey on the topic of Roman Catholicism. In light of the apostasy of people like Jason Stellman and the fervor of Roman apologists, this is a pertinent subject.

Bible study class: Scripture Alone is Biblical

My friend Nate Taylor has done part 1 of his 6 part series on the doctrine of Sola Scriptura here. Do check it out

To name or not to name, that is the question

The biblical practice of naming people is either to warn others against them (e.g. 1 Tim. 1:20), or to academically discuss the views of another. In other words, naming names should be intentional. The question about naming names when discussing issues then arise.

The fact of the matter is: where there is no necessity of naming names, names do not have to be mentioned. When discussing various issues, if the intention is to discuss doctrine and practice, there is simply no need to name churches and ministries if they are not intentionally adopting heretical positions. If said churches and/or ministries feel in some sense slighted by critique, well ... if the shoe fits, wear it. That the focus is on any particular doctrine and practice, not on any church, is an indication that the critique was never meant as a personal attack against any particular church and/or ministry that are not named.

Previously, I had been flamed for naming names. Recently, however, I have been criticized for NOT naming names. It is indeed a strange day, when people expect me to criticize them personally by name if I happen to criticize a doctrine or praxis they hold to. Do they or do they not know the difference between criticizing said doctrine and/or praxis, and criticizing churches/ministries that hold to said doctrine and/or praxis?

As far as I am concerned, when I critiqued doctrine and/or praxis "in the abstract," that means that I am not treating those who hold to it as intentionally in error. In other words, such critique is meant to be alongside those (not named) who hold to such positions, not against those who hold to such positions. It is to say, "Look, I care about you. You should not believe position X, because..." Do people prefer to be seen as the perpetrator (knowingly or unknowingly) of error to be opposed?

Pastoral issue: Answering questions

One issue which I seem to be at variance with some others with is the issue of answering questions, specifically doctrinal questions. It seems that some would prefer to ask the enquirer why they ask the question first before answering it. Now, to some extant, this may be helpful pastorally since sometimes there are other questions and issues below the surface. But do we have to always inquire as to the reason why a question is asked before answering it?

There is of course a personal part to this question. In my Christian walk, I have had a few episodes where people seem more interested in why I am (or someone else is) asking a question. One time was a question I had asked a pastor (not my church). Another time was when I was seeking advice when I was counselling someone struggling with a doctrinal issue. Both times I was extremely disappointed when they were more interested in the "why" rather than the "what." When I asked the question, and received a "why" question back, my impression of the pastor immediately went downhill. Here was someone, I thought, who was not interested in answering my question. Here was someone who thought that behind my question laid some personal struggles and difficulties I may have, and thus doctrinal question was merely the symptom for personal struggles. I was very much offended and saw that as someone who belittled me and my inquiry. The good thing at least is that this guy was not my pastor, otherwise if so I might have left the church.

The struggle therefore is how should one go about answering questions. From my experience, I am resolved, as much as possible, that I will NOT speak down to others when they ask doctrinal questions. I will not insult them or their intelligence, by somehow having the "secret knowledge" that their doctrinal questions are symptoms of personal issues. To think as if any and every doctrinal question must be symptomatic of personal struggles is an insult to the inquirer and a belittling of God's truth as something important only to the extant it is "practical," whatever that terms means.

So when should we ask the "why" question? I don't know. It is probably better done in the context of relationships, and NOT when the person is asking that question.

On Campus Crusade for Christ (aka Cru)

This is a post requested by a friend. I generally hesitate to write such posts in which I deal with people and organizations I have attachment to. I have many friends from my time over in Campus Crusade in my university days, many great times of fellowship, and as such it is not easy to be objective over this issue.

Nevertheless, the question that is to be answered is: What should biblical Christians think about Campus Crusade? Should someone who desires to be obedient to the full counsel of God's Word join it? It is noted here in passing that I refuse to refer to Campus Crusade as "Cru." In my opinion, there is absolutely no justification for the switch beyond capitulation to forces prevalent in the larger culture, especially since Crusade is known by other names in some countries (e.g Agape in UK).

CCC is a para-church organization founded by the late Bill Bright. It is an organization that started off with a focus on evangelism and outreach in university campus, although they do do discipleship as well. Over the years, it has diversified to various kinds of ministry, for example in the marketplace and the media, and thus it is not purely about campus ministry anymore although that is still its main focus.

In its historical setting, CCC is one of the main organizations that are symptomatic of the larger movement called the New Evangelicalism. Started by Harold Ockenga and Carl Henry, with its flagship seminary Fuller Theological Seminary and its famous evangelist Billy Graham, the New Evangelicalism is a movement that seeks to stand for biblical truth while being positive and winsome towards others, disagreeing with the polemics of Fundamentalism. As a movement that originated in the context of 19th and 20th century American religion, it partakes of the same low-church, anti-institutional slant of the previous Evangelicalism that began with the 1st Great Awakening and developed through the 2nd Great Awakening. New Evangelicalism as a movement is of course very diverse, yet in order for it to be a movement at all, it had various characteristics. Since it is supposed to embrace professing Christians who believe the Bible, confesssional minimalism becomes the norm. In other words, while one could hold on to for example infant baptism, confessional minimalism in the movement requires one to suspend one's strength of conviction on the issue so that one could co-operate across confessional lines. Such of course relativize certain doctrines to the category of "secondary doctrines" which must be held on to loosely and not firmly.

CCC as a child of the New Evangelicalism partook of this Zeitgeist. It is very much low-church, and while individual Crusade staff and students could hold on to a higher view of the Church, Crusade itself does not have a strong doctrine of the Church. It is inter-denominational, as it works towards fulfilling its mission which is to evangelize the world (with a certain myopic and reductionistic understanding of the Great Commission). As such, it could not take strong stands on many doctrines taught in Scripture as long as those who are called "Evangelicals" disagree over it. Rather, they seek to hold to some form of "mere Christianity" and proclaim the "simple" message of Jesus Christ coming to die for the sins of mankind, with its attendant duty to repent and believe the Gospel

With this introduction to CCC in its historical context, here are some points I would like to make:

1. CCC's desire to see people saved is laudable. Whatever one wants to say about Crusade, they have a sincere desire for those who are lost to come to salvation.
2. CCC provides good Christian support and fellowship, and thus helps mitigate against negative peer pressure
3. CCC embraces by default an Arminian view of the Gospel. Coming from the revivalist tradition after Charles Finney, the idea of salvation and the Gospel has been shaped and perceived by those forces. While not embracing Finney's rank Pelagianism, the mixture of Calvinistic and Pelagianizing elements produce an inconsistent mixture that closely resembles Evangelical Arminianism. Total Depravity of Man is held to alongside with the view that methods helps in the effectiveness of evangelism, although in another inconsistency the Holy Spirit is believed to be ultimately responsible for the salvation of those evangelized. This mixture of Calvinistic and Pelagianizing elements have created a veritable chaotic mess when it comes to evangelism and outreach, with people and methods running the spectrum of beliefs from Semi-Pelagianism to Amyraldianism, seldom reaching true Calvinism.
4. Most people especially in the Asian context are decidedly piestistic and anti-intellectual. They love God, but sadly do not know much of God and much about God. I do not doubt their salvation and they are great people, but their maturity leaves much to be desired. They will generally not understand any Christian who is non-pietistic and who earnestly strive for biblical accuracy and fidelity.

Therefore, I will advice thus:

• One should know the good and the bad in CCC. One should make a decision whether to join or not based upon all these data.
• One's foremost loyalty is to God, and then to one's local church. Attending CCC mid-week meetings are never a substitute for Sunday church services. CCC as a para-church organization can never minister the Means of Grace, and if they do so, those persons are violating God's commands.
• Knowing the confessional minimalism of CCC, one has to discern for oneself whether one can live with that for the sake of fellowship and lay ministry in CCC. CCC is not a church, and therefore it is my opinion that it does not have to meet the standards of orthodoxy that a church should have. This is a matter of wisdom and between God and you the person, and a matter of your conscience.
• Know that one may have to dissent from CCC and the leadership at times. CCC being not a church does not mean that one rolls over and plays dead with regards to sound doctrine. Rather, one tolerate dissenting view not pertaining to the essence of the faith, but any Pelagianizing move we should dissent.
• Finally, whatever that is not of faith is sin (Rom. 14:23ff). If one does not have the peace to join CCC, or one thinks that doing so would violate his conscience, don't.

I hope this helps

Book review of C. John Collins' book Science and Faith: Friends or Foes

C. John Collins' book Science and Faith: Friends or Foes was a book that was a letdown in its dealing of issues regarding creation and evolution. I however have not found the time to review it, but it seems Andrew Kulikovsky has done a good review of Collins' book here. An excerpt:

This book is yet another in a long line of books that try to resolve the perceived conflict between science and faith. The author, C. John Collins, is Professor of Old Testament at Covenant Theological Seminary and unlike many of the writers in this area, has both theological and scientific qualifications. Thus, this work is far more comprehensive than others (it is 448 pages long including indexes), and the arguments are far more sophisticated and nuanced.

The book is divided into four sections: (1) ‘Philosophical Issues’, (2) ‘Theological Issues’, (3) ‘Science and Faith Interact’, and (4) ‘Conclusion’. There are also three appendices containing (1) additional notes and comments which attack many young-earth creationist arguments and claims, (2) a list of additional resources including websites and journals, and (3) a review of Thomas Kuhn’s book The Structure of Scientific Revolutions.

It is extremely disappointing that non-YECs do not deal with the best of the creationist literature. It is one thing to reject the YEC position. It is another to reject it with bad science, bad philosophy, and almost complete ignorance of the YEC arguments. Not to mention his horrendous distortion of Thomas Kuhn's position, of which I had written a paper on it entitled Science as Paradigmatic: A Critical Analysis of Thomas S. Kuhn's View of Normal Science, in which I had written:

C. John Collins therefore is in error in decrying Kuhn as being an anti-realist and as promoting irrationalism. Nothing is further from the truth. What Kuhn denies is absolute universal truth being present in science. The contingent truths within a paradigm are objective, being available to be proven objectively right or wrong within the standards and language of that paradigm.

Kuhn's idea of science is that scientific truths are ontologically objective but epistemological subjective (being contingent upon paradigms).

Collins' book is thus extremely disappointing in a lot of ways.

Paper: Fiducia and the Anatomy of Faith

What is faith? In a recent paper of mine here, I have decided to interact on the issue of the definition of faith, interacting with Gordon H. Clark's definition of faith in dialogue with the Reformed tradition. An excerpt:

What is faith? Faith can refer to the objective faith to be believed (fides quae creditur), or the subjective element of faith (fides qua creditur) believers are to exercise. In the Reformation, the description and definition of the subjective element of faith was a matter of contention between the Reformers and the Roman Catholics. Traditional Roman Catholicism with its view of fides implicita or implicit faith made faith out to be a mere unknowing assent to whatever the church teaches. ...

[more]

James White's latest response to Stellman's apostasy

I have been busy lately, but I will surely resume my series through the New City Catechism when I have more free time.

In the meantime, Dr. James White with Turretinfan has recently reviewed Jason Stellman's apostasy from the Faith here, here and here. It is surely illuminative and sad to see someone fall away from the Faith, and may God bring Stellman back to the true church and salvation in Jesus Christ alone.

Turretin contra Murray on the Well-Meant Offer

XXIX The promises of the covenant of grace are not absolutely and simply universal because in the Old Testament they were not promulgated to all (Dt. 7:7; Ps. 147:19, 20; Acts 14:16; 17:30). Nor are they promulgated in the New Testament, since it is plain that the gospel was preached successively and there are still many nations to whom that preaching neither formerly, nor at this day, has reached. Rather the promises are only relatively and limitedly universal from the twofold manner of the divine dispensation; the one external as to obligation (which is extended indisciminately without distinction to classes of individuals, although not to individuals of classes); the other internal (as to application and fruit) with respect to all and each believer, without distinction of nation, sex or age and condition. Hence frequently that universality is restricted to believers from the Jews and Gentiles (Rom. 3:22, 23; 10:12; Acts 10:43; 13:43; Jn. 3:16). And the nature of the promises (which can only be received by faith) demands this (Gal. 3:13; Rom. 4:13). Now all men have not faith (2 Thess. 3:2), but only the elect (Tit. 1:1,2). And these are the true and proper object of them, who on that account are called "the children of promise" (Rom. 9:6, 7).

XXX. Nor can it be said that the promises are universal of themselves and from the intention of God, inasmuch as God seriously wishes all to be saved and to come to the knowledge of the truth; but that all do not obtain it, is accidental on account of the wickedness and unbelief of men, who obstinately resist the Holy Spirit and hinder his operation. For it is falsely supposed that God seriously intends the salvation of all; this cannot be said of those whom he reprobated from eternity and to whom he wishes to give neither the gospel nor faith, without which the promise can either be known nor received. (2) Although it is true that men resist the Holy Spirit and hinder his work, it is no less true that God does not furnish to all that grace by which the resistance of the hear may be taken away; that this is the special gift of God (Mt. 13:11; Rom. 11:7), which destroys the universality of the promise.

— Francis Turretin, Institutes of Elentic theology, 12.6. 29-30

Contrast this with John Murray:

(3) Our Lord himself in the exercise of his messianic prerogative provides us with an example of the foregoing as it applies to the matter of salvation. He says expressly that he willed the bestowal of his saving and protecting grace upon those whom neither the Father nor he decreed thus to save and protect.

— John Murray, The Free Offer of the Gospel. Accessed here.

Notice the careful distinction that Turretin makes. Turretin speaks about the free offer of the Gospel strictly in terms of obligation to all classes of people without distinction. Murray however collapses the decretal and preceptive will in the majority report he authored. While claiming the free offer is grounded only in the decretal will, by the end of the report the two wills are confused. While claiming it is to all men without distinction in the beginning, towards the end he speaks of God desiring particular people to be saved. All of such confusion coalesces into statement 3 in the conclusion of the majority report. Does God will the salvation of people whom he does not will to save, as statement 3 asserts?

Far better is the minority report, which preserves the clear precision that Turretin is known for. The free offer of the Gospel is not denied, provided it is clearly explicated in terms of God's preceptive will towards men in general without distinction, sinners qua sinners. Thus, God sincerely calls all men to repent, but God does not call anyone in particular sincerely. Rather, the offer goes out to all, and Man have to personally appropriate Law and Gospel in order to receive this universal Gospel offer

With Murray's confusion, is it any wonder when many people do not accept this doctrine? Irrationalism is a sin just as much as Rationalism. To accept an irrational doctrine is to mock God, and Christ who is the eternal Logos. Christian truth may be trans-rational, but never irrational.

Cincinnati Reformed Church Planting

Here is a shout out for my friend who is thinking of starting a new confessional Reformed church in the city of Cincinnati, Ohio. His website can be found here.

If anyone is in the Cincinnati area and is looking for a confessional Reformed church, please contact him about the matter.