Calling for a Return to the Doctrinal Ideals and Kingdom Ethics of the First Reformation
One can only sit back in wonder when reading a statement like this:
It is on this basis that Bavinck can say: “There is thus a rich revelation of God even among the heathen—not only in nature but also in their heart and conscience, in their life and history, among their statesmen and artists, their philosophers and reformers.”
Reading this article about Herman Bavinck (1854-1921), I found myself overwhelmed by a flood of thoughts. His influence is profound and growing and yet is this something to celebrate?
The fall of the Assad regime is by all accounts a monumental development in the history of the modern Middle East, and it came rapidly and unexpectedly. Though in some respects the war which began in 2011 has never fully ended, it was assumed that Assad had effectively won and as recently as last year there was talk of trying to bring Syria back into the international community. The war was by all accounts over. The resistance was reduced to a small and contained area. The country was far from healed or duly re-constituted, but the notion that the regime would fall seemed distant at best.
https://www.thegospelcoalition.org/reviews/living-wonder/
I rather enjoyed reading this review though I have not decided whether I will pick up Dreher's book. The work in question is Rod Dreher's 'Living in Wonder: Finding Mystery and Meaning in a Secular Age'. I found myself disagreeing with both Dreher and Darville the reviewer, but there's a great deal of food for thought.
https://www.firstthings.com/web-exclusives/2024/11/the-new-divide-in-global-anglicanism
This article interested me because it's connected to some of the recent issues I've touched on respecting Anglicanism and how the High Church tradition approaches doctrine and the question of authority.
https://www.str.org/w/will-god-be-in-pain-for-eternity-as-he-watches-people-suffer-in-hell-
I will desist from an extended critique of Greg Koukl and the advice he dispenses on his programme. There are quite a few things that could be said about the other segments of this episode that I found problematic. In fact, I rarely find myself ever agreeing with him about much of anything. But one particular aspect of this show struck me.
I heard Tim Alberta interviewed on Fresh Air back in November of 2023. His interview grabbed my attention as I remain eager to hear Evangelical voices critical of what's been happening to the Church in the Trump era.
And so out of curiosity I picked up his book - The Kingdom, the Power, and the Glory: American Evangelicals in An Age of Extremism and was immediately 'pulled in' as they say. It was really a very interesting read and his compilation of reporting narratives and interviews was compelling. During the early stages of the book I became convinced that I would want everyone I knew to read it. But then at some point the book shifted and began to lose its way, leaving me with very mixed feelings.
For more than twenty years I have been fascinated by various similarities between aspects of ancient Greek philosophy and that of ancient India. As one reads of Pythagoras, Plato, some of the pre-Socratics, and the Orphic tradition, one cannot help but notice the striking parallels within the philosophical strains flowing from the Subcontinent. The explanations for this are many but often lacking.
It's been ten years since its release and I finally got around to watching Citizen Four, the Snowden documentary by Laura Poitras. Why did it take me so long? I knew the story and had followed it closely at the time and the film didn't reveal anything new - but it was interesting to see the footage and relive the moment and re-catch the energy and zeitgeist of that time.
I recently finished Frederick Heymann's George of Bohemia: King of Heretics (1965, Princeton University Press). It's a weighty and laborious read but necessary for anyone seeking to understand the history of Hussitism.
Too often Protestants have fallen prey to 'successionist' thinking or rather tying the idea of succession to some kind of institutional or genealogical pedigree. The apostolic succession (if we want to call it that) is located not in a group, tribe, geographic location, or institutional/ecclesiastical continuity but in the doctrine of the apostles. Those who recognize and obey the Christ-granted oracular authority of the apostles or New Testament writers are the heirs of the apostles.
For obvious reasons this article on Waldensian Historiography captured my attention and I was thinking of Philip Schaff long before his name emerged in the article.
Romanticism took on many hues during the 19th century and while American Protestants poured most of their energy into crafting the narrative about the Mayflower Pilgrims or Pilgrim Fathers, they were not alone. Hostility to Roman Catholicism generated other historical debates over Church History and Protestants from the US and the UK, to France and beyond wanted a piece of the Waldensians.
I've been unable to find the source for the quote but there's a statement made by someone in the 18th or 19th century about how the civilisational clash is between Rome and Geneva. The point being, the Geneva in question is not the Geneva of Calvin but of Rousseau and Voltaire. In other words Geneva represents not the Reformation but the Enlightenment.
https://credomag.com/article/natural-theology-and-van-til/
Classical Theology in this case is in reference to Aristotelian-driven Scholastic Theology and Thomism. This group (Credo Magazine) represents the Thomist revival in Reformed theology. It's sort of ironic that all of this is starting to really take off after the 2017 death of RC Sproul who championed it - but didn't live to see it.
That said, the issues are complicated as there are also strong Scholastic tendencies and tensions within Van Tillian circles as the commitment to Confessionalism is retained. The advocates of 'Classical Theology' have a point in that the Scholastic ethos was dominant at the time the confessions were produced in the 17th century.
The world is in turmoil and at such a degree and tempo that it's almost impossible to keep up with events. I could post multiple articles a day and it would not suffice. We are in a rather intense news cycle at present. Many of these issues qualify as mere 'news' and as such are somewhat beyond the purview of this project which among other things seeks to contextualize the Church in the world we live in today and explain how history, events, and ideas are impacting the Church for good and evil. Given the failures of Church leaders and in many cases their capitulation to the world, or in other cases their heresy and their corruption, I believe this task is important even if few will hear it.
Where to go to church? What is one to do in these troubling times? There are many articles written about this topic. Some are helpful, others less so. We could talk about the Reformers criteria regarding the preaching of the Word, administration of sacraments, and (to varying degrees) Church discipline. But these discussions aren't always helpful because on a practical level there are numerous entangling ecclesiastical questions especially regarding worship and polity.
In many cases his interpretation of culture, politics, and geo-politics will leave the American reader confused. Profoundly conservative, his views on economics are not at all in line with the American Right - and certainly not its waxing Libertarian wing. He condemns laissez-faire policies and the utilitarian arguments that capitalism so often resorts to. He understands that 'money creates power' and warns against it - but then still spends the whole of his life chasing after power and relying on alliances with those who possess wealth. I find it remarkable that he clearly understood and accepted the notion that a Christian political order without a regenerate populace would necessarily result in an oppressive system. It's something American Evangelicals largely do not grasp and of course they don't want to hear it as it flies in the face of the narratives about freedom and liberty. Americans can still dream and fantasize in a way never afforded to the claustrophobic ordering of nations in Europe.
I recently finished reading James Bratt's 2013 work - Abraham Kuyper: Modern Calvinist, Christian Democrat. I cannot recommend it enough. It was an excellent work, well done, and at times even something of a page turner. While some American readers might struggle at times with the dynamics of 19th century European politics, enough is explained that I think most will be able to persevere through it.
https://americanreformer.org/2023/03/the-case-for-the-laws-first-table/
In this case the American Reformer's Timon Cline is appealing to the example and legacy of George Gillespie (1613-1648) who during the course of his short life and near its conclusion helped to draft the Westminster Confession of Faith - the standard upheld by historic Presbyterianism.
Various news stories continue to emerge suggesting that kids lack self-control when it comes to social media and viewing videos, especially on platforms like TikTok. Experts speaks of an obsessive behaviour that needs to be curbed.
Dolezal's admission of mutabilist language being present in the text and his resort to nonliteral, accommodationist, and anthropomorphic arguments in order to fit the language of Scripture into his theological grid has the potential if not the tendency to generate more problems than it solves. Once again, one is driven to think of the patterns exhibited in historical theology and the role such 'rationalist' systems-driven thinking has played. The road from rationalist scholasticism to theological liberalism is in fact a short one. The dynamics of Scripture don't lend themselves to such rigid constructions and there's a tendency (even a drive) to refine and ultimately compress both Trinitarianism and the hypostatic union into ever monistic and more coherent frameworks. It begins innocently enough, pushing to the edge of orthodoxy. But in another generation it's redefined and in another lost altogether.
After following the Dolezal-Divine Simplicity controversy for some years now, I found this review of his book 'All that is in God' to be helpful. I have been quite open over the years that I'm not a real fan of John Frame. I remember being rather put off by his Worship in Spirit and Truth back in 1996 and yet despite my differences I'm always curious to read his works and see what he has to say. His take is often a bit different and always challenging, even when I think he's wrong.
https://evangelicalfocus.com/multimedia/video/24261/Dan_Strange:_Faith,_work_and_Culture_Wars
There's a lot packed into this 12-minute interview. If you have your eyes and ears open it's rather instructive. But first, consider the context.
The report of this little exchange between Beveridge and Hayek is still relevant. This is all the more the case to me when I consider how the thinking of Hayek, von Mises, Rand, and other godless economists of the Austrian economic and Libertarian school continue to capture the hearts of many Evangelicals.
https://wng.org/opinions/another-cold-war-1714597247
This typifies the kind of material we have come to expect from Littlejohn - misleading and shallow.
He repeatedly begs the question - from fentanyl to Taiwan, to Nixon's 'failures' and Reagan's 'successes', he seems unaware that these assumptions are easily challenged. He simply assumes Right-wing talking points and then tries to dress it up with the trappings of 'Christian Worldview'.
I recently had a nice long chat with an Anglo-Catholic priest and we discussed the issue of authority and how their understanding differs from Rome and its Magisterium, from the models that seek to place Scripture, Reason, and Tradition on par, and Protestant understandings of Sola Scriptura.
I'm hardly the first to muse on the irony of how the Right expressed constant concern over Obama and how the Left made him into a messianic figure. I took it as a fiery expression of zeal for someone that was not George Bush - people have already forgotten how much he was despised near the end of his term. Regardless, whatever happened with Obama surely pales in comparison to the way Trump is viewed by his most devoted followers. And devotion is the correct word as many have crossed the line and for them Trumpism is far more than a political platform or a style - it's a religion.
As reported in a previous piece the Bohemian Brethren who would later become the Moravians were involved in the 1618 Protestant plot to install Frederick V of the Palatinate on the throne of Bohemia. The Habsburgs responded, defeated the Utraquist-led Protestant forces and launched a vicious Counter-Reformation that would almost eradicate Protestantism in Bohemia. Though minor players and a minority within Bohemian Protestantism, the Brethren would suffer severe persecution. The war soon expanded and would become the Thirty Years War enveloping much of Central Europe. After the Habsburgs had scored tremendous victories and seemed poised to win the war - and roll back Magisterial Protestant gains from the previous century, the Swedes invaded under Gustavus Adolphus in 1630 - landing in Pomerania. The tide would quickly turn.
Driving home from a rather High-Church Anglican service, I reflected on the many different understandings of worship and the relationship (if any) between our service and the celestial or heavenly realm.
Eighty years ago today a bomb exploded at the Wolf's Lair in East Prussia killing four men. The intended target, Adolf Hitler survived by a hair's breadth - as by a miracle. Operation Valkyrie, the plot to assassinate the Führer and overthrow his regime had failed.
https://banneroftruth.org/us/resources/articles/2023/the-background-to-the-great-ejection/
For years I simply accepted the narrative surrounding the 1662 Great Ejection. For those unfamiliar with this event, this was after the English Civil War and the reign of the Puritan Parliament. Its failures resulted in the Cromwell dictatorship which effectively ended with his death in 1658.
Recently I discovered a new congregation in the area. It's not really in my area but I decided to make the drive and investigate. There was very little online and I couldn't really find a lot of information about it but the name indicated to me that they were Kingdom Christians. As such I figured they were Anabaptists of some stripe and committed to the kind of Kingdom life and ethics associated with New Testament passages such as the Sermon on the Mount.
https://www.plough.com/en/topics/faith/discipleship/why-i-went-cold-turkey-on-political-theology
This is the story of a man who switched from reading the Scriptures through the lens of politics over to a posture of worship and reflection.
The original nation under the Articles of Confederation wouldn't hold together and so for many the revolution was betrayed by the creation of the Constitution and federalism. Some are aware of this to be sure but the masses of flag wavers are not.
https://building.christkirk.com/
For those familiar with Wilson's 1998 'Angels in the Architecture', this appeal for a new building is nothing new. It is but a continuation of his celebration of the Middle Ages, along with the usual refrain to 'live it up' and do everything on a grand scale - big buildings, big feasts, and all the rest. His ethos is one of triumphalism, an outworking of his over-realized eschatology, itself a result of his misreading of Scripture on a massive and dare I say mortal scale.
There are clearly some who are unhappy with Assange's release and believe he should have been either executed or incarcerated for life. The same day as the Notre Dame fire (which dominated the news) - the UK government arrested him in April 2019 at the Ecuadorian embassy where he had already been holed up since 2012. The reasons for his hiding in the embassy are rooted in bogus (and now dropped) charges of rape in Sweden. He suspected that as soon as he ended up in a UK court for an extradition hearing, the US would intervene and unwrap a sealed indictment against him. Its existence was an all but an open secret.
If it was our duty to redeem culture or apply Christian teachings to society, the end result would not be in keeping with the vision of Right-wing Republicanism. A study of Europe and the rise of Christian Social Teaching (of which Abraham Kuyper is the Reformed representative) reveal that those wrestling with these questions are just as likely to come to very different conclusions than what has emerged within the American theological and political spectrum. For these Americans, 'Biblical' turns out to be something that arose within a specifically American context and mindset.
This story received some press in rural Pennsylvania. It certainly caught my eye as I'm very familiar with the area, located near the Venango County airport and the small community of Franklin. And as expected the reporting is somewhat sketchy on the exact theology of these people. But in truth Christo-Trumpism, the growing hybrid religion (of Right-wing Trumpite extremism with elements of Christianity) is able to both defy and transcend traditional labels and categories. Whether Catholic or Charismatic, Confessional, Evangelical or something else, it doesn't matter all that much. The religion is (in the end) a form of hyper-nationalism with a mythology and messiah to accompany it. We've seen this sort of thing before - these monsters are born of collapsing societies.
https://www.counterpunch.org/2024/03/08/how-madeleine-albright-got-the-war-the-u-s-wanted/
Elich speaks of the US wanting war in 1999 and setting up negotiations with the Serbs to fail. This is true but is no less so when it comes to the first phase of the Yugoslav break-up in 1991. The US played a role in facilitating the split that would lead to independent nations like Slovenia, Croatia, and Bosnia - and a bombing campaign in 1995.
Once
again this is a sad but increasingly common story. It's a case of not
only abuses but wrongly framed and absolutized doctrines and ethics
that are unable to function in light of the dynamics of Scripture and
in the real world. The end result is frustration and overreaction.
I've been working my way through Edmund Alexander de Schweinitz's The History of the Church Known as the Unitas Fratrum; or, The Unity of the Brethren, Founded by the Followers of John Hus (1885), and I was once again particularly struck by the episode leading up to the Thirty Years War and the Counter or Anti-Reformation that was the result.
After the 1618 Defenestration of Prague, the Protestant uprising against the Habsburg Ferdinand II, the various Protestant leaders of Bohemia (Utraquists and Lutherans) decided to reject Ferdinand's claims and instead appealed to the Elector Frederick V of the Palatinate to come and be their king.
The non-sacral sect model views culture as something that is at best inevitably corrupt (and thus to some degree a thing indifferent), and at worst a subversive danger to the Kingdom. This must be juxtaposed with the sacral-institutional model that views culture as something to be mastered, shaped, and controlled. When I say 'indifferent', this is not to suggest that it can be used expansively or with abandon. On the contrary our interactions with it must be marked by caution and even cynicism - and yet without fear. Such wisdom and occasionalism prove difficult and thus many have (in the spirit of the Pharisees) erected the Legalist Wall as a means of protection - a move that is ultimately corrosive in that in addition to being unbiblical it has the tendency to shut down the spiritual faculties of discernment instead relying on a kind of checklist spirituality wed to a (fundamentally flawed) cultural narrative.
Over the past several years I've heard more than one statement or discussion regarding the question of the Church needing to function as an institution or fixture within society and not fall into the category of being a sect and it connotations of marginalisation, exclusivity, and even extremism. The acceleration and amplification of the culture wars and the perceived marginalisation of the Church has fueled this discussion.
I happened to be up in Western New York the other day and picked up Insight for Living, the radio programme of Chuck Swindoll on WDCX out of Buffalo. I tend to associate him with a generation that has now passed away. I looked him up and wasn't too surprised to find out that he's eighty-nine years old. The regional radio station FLN (the so-called Family Life Network) used to broadcast his show during their prime-times but then he was relegated to the 5am slot and I'm not even sure they run his show at all any more. They removed men like Swindoll and replaced them with sticky-sweet therapeutic types like Chip Ingram and hipsters like James MacDonald and Greg Laurie. Compared to the latter, Swindoll seems like a breath of fresh air, and so I left his show on and listened for a bit. But alas, it was not the case.
Modern Christians lament the sixteenth century Copernican Shift which initiated the reformulation of not just cosmology but epistemology and more fundamental questions such as meaning, teleology, and to what extent truth can be ascertained. If man and the Earth he inhabits is not the centre of the universe, then just what does that say?
At certain times it hits you. Someone you know dies and that someone was a lost person, and you think about their life and you wonder what was it for?
https://wng.org/opinions/playing-chicken-with-the-lords-day-1707873572
I read this article in frustration and then laughed when I reached the bottom and realized it was written by Timon Cline, another name that keeps popping up in connection with The American Reformer. This website which has not (to my knowledge) produced anything sound or of lasting value has (it would seem) taken the Dominionist world by storm - just today I listened to a rather disappointing interview with his compatriot Aaron Renn. This article on Chick-fil-a (in keeping with everything else I've read from this lot) completely misses the point and obfuscates the issues at hand.
Confessionalists and Evangelicals, (the two dominate groups in my Judah- Southern Kingdom analogy) don’t quote their own prophets as do the Charismatics but they do rely on alternate word-authorities. Evangelicals frequently quote the Founding Fathers or the founding documents treating such words as inspired or the very least deutero-canonical.
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Over the years I have on occasion appealed to something I call the Northern Kingdom Analogy. The New Testament repeatedly reminds us that the Old Testament serves as an example. There were false prophets among them just as there will be among us. In Christ, we participated in the same events, and partake of the same spiritual meat and drink. The typology is relevant as well, and especially so when one understands Revelation provides a multi-faceted view of Church History cast in Old Testament forms and symbolism. Throughout the epistles, but especially in Jude and Revelation, there’s a direct analogy to Old Testament antecedents.
It's difficult to imagine anyone enjoying or benefitting from reading the linked piece on PCA membership. But there's something here that's noteworthy – something that reveals (at least in part) some of the deception and sleight-of-hand at work in Presbyterian membership constructs, and perhaps the bureaucratic mind.
https://www.smalltowntheologian.org/for-those-who-argue-against-creeds/
Those who reject Confessionalism are fools we're told by this Small Town Theologian. I'm afraid his arguments were less than convincing. In fact I would throw the 'fool' label right back at him.
Atlanticism represents a historical anomaly – Europe under subjugation from an outside power. For many decades this was limited to Western Europe but with the collapse of the USSR, the United States extended its reach through NATO and other mechanisms to include all the former Warsaw Pact nations and portions of the former Soviet Union itself.
These discussions and debates are further confused by the influence of Neo-Calvinism (not to be confused with New Calvinism) and Theonomy which build on Kuyper and in some cases apply his ideas (by means of holistic assumption and inference) to their monistic models. Under such thinking, Sola Scriptura is effectively redefined not only in terms of philosophy but with this recasting comes a notion we might call hyper-sufficiency.
The Reformed Perspective/Bredenhof article in question provides a worthy discussion of the some of the dynamics concerning Article xxxvi of the Belgic Confession (1559) and the views of Abraham Kuyper (1837-1920). To many in the Reformed sphere, their teachings are effectively one and the same and yet this is not actually the case. For some Kuyper actually represents a serious departure creating an uncomfortable situation for those who would both champion Kuyper as the twentieth-century Reformed Theologian par excellence, and yet demand a strict Confessional Subscription.
In Belgic Article xxxvi we read:
All things considered, I don't disagree with Wyman's general narrative regarding the rise of the modern West and how it surpassed previous super-power states and cultures like that of the Ottoman Empire.
But rather than celebrate Capitalism and the way it has reshaped the world, I would offer some different narratives to consider.
Patrick Wyman's The Verge: Reformation, Renaissance and Forty Years that Shook the World (published in 2021 by Twelve) focuses primarily on the years1490-1530. He argues this period was critical for understanding the modern world as the West moved through these four decades of transition.
In the process of surveying some of the main historical events of this period, he teases out key cultural markers that (he argues) set the stage for the coming period and the world we know today.
https://www.firstthings.com/web-exclusives/2023/12/has-hitler-won-on-the-left
Carl Trueman of Grove City College laments the moral decline in society and the kind of confusion that would lead to people celebrating the 7 October Hamas attack on Southern Israel.