The Identity and Attributes of God by Terry L. Johnson

Cover image for the Identity and Attributes of God by Terry Johnson

Every pastor, teacher, and serious Christian should have a healthy dose of Puritan theology.  Over and over again, I have heard it:  Read the Puritans.  Whole volumes have been written on the value of the Puritans.

But there is a problem.  It is not as though someone said to read the works of this author or that one.  But the call is to read “the Puritans.”  The Puritans of England, along with some of their heirs who paddled over the pond to New England, were among the more prolific, and sometimes wordy, writers that ever lived.  Sometimes their styles are dense, archaic, and too formal for easy reading.  But sometimes they are clear, crisp, and as pointed as a sharp knife.  But still there is the immensity of the task of even plodding through particular volumes, much less through whole sets, of Puritan works.

I suspect that there are more Puritan writings available today than at any time in history.  One of the main publishers of Puritan works has been the Banner of Truth Trust.

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The Banner, however, has no monopoly on Puritan reprints.  As a point to consider, you should be able to quickly judge the depth of a pastor by how many books he has on his shelves by Puritans and their direct theological descendants.  And you can make it a point to see how many Banner of Truth works he has. If his shelves are sagging from the weight of so many Puritan works, you can either buy him more or get him more bookshelves.  If his book collection makes you think of the wimpy guy on the beach before he embraced the Charles Atlas body-building program, you will know what to get him for Christmas, his birthday, and Pastor Appreciation month.

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The relentless accumulation of Puritan tomes doesn’t really solve the problem, however, of the immensity of the task of reading the Puritans.  For that reason, I want to strongly recommend The Identity and Attributes of God by Terry L. Johnson.  Yes, this is a Banner of Truth book.

Terry L. Johnson has read, gleaned, and cherry picked the Puritans with great skill.  This book of nearly 400 pages would be cut in half if all of his fine quotes from Puritans and their fellow travelers were cut out.  This book is a primer on what Puritans to read, which volumes to peruse, and what method to use to get the Puritans’ thoughts into your own heart and mind first and then into your preaching and teaching.  Names like Charnock, Sibbes, Trapp, Henry, Owen, Edwards, Poole, Bunyan, Watson, Gurnall, and Baxter become household names after just going a few chapters into the book.  Add to that, you get a number of other great Christian writers such as Charles Hodge, Benjamin Warfield, A. W. Pink, James Henley Thornwell, and more.  Learning begins with lists and recognition skills.  I promise that if someone were to read this book and then pick a book every month by almost any of the authors quoted, he would have years of good reading choices.

All this being said, Johnson did not write primarily to introduce us to Puritans and other theological writers.  They are only eligible for being the supporting cast for this book.  The key theme, purpose, goal, and objective for the reader is to know God.

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It might seem like God is the Big E on the eye vision chart.  We might think that the pressing need in the church is to focus on family, marriage, the current cultural challenges, witnessing and evangelism, and many more practical things.  Of what practical use is hearing about the incommunicable attributes of God? This entire book seeks to answer that question.  A case can be made that all of the practical needs in the church, all of the cultural problems, and all of the defects in our theology stem from inaccurate, inadequate, and unbiblical views of God.

Pastor Johnson, who ministers in the Independent Presbyterian Church in Savannah, Georgia, originally set out to preach ten sermons on the attributes of God.  It didn’t turn out that way, for he ended up preaching 82 sermons in that series.  This book is the distillation of that series.  Whether one reads for devotional purposes, or desires to delve into theology, or seeks to find material for preaching and teaching, this book is a gem.

On the cover of a 1971 album, the rock group Jethro Tull described modern folks saying, “In the beginning man created God in his own image.”  This is not too far from a statement by Karl Barth: “I said concerning critical reflection that it cannot be good to reverse the order and turn ‘Thus says the Lord’ into ‘Thus hears man’….”  I have been convicted in paragraph after paragraph of this book that I may know God and be known of God, but I have taken the name, identity, and attributes of God far too lightly.

I highly recommend this book.  Thanks to Banner of Truth for publishing it and to Pastor Terry Johnson for laboring to write and share it.

 

The Theopolitan Vision by Peter J. Leithart

The Theopolitan Vision by Peter J. Leithart is published by Theopolis Books, an imprint of Athanasius Press.

Dr. Leithart is the President of the Theopolis Institute, which is a study center for “Biblical, Liturgical, and Cultural Studies.”  He has authored an incredibly large of books on Biblical, theological, and literary topics.  I have and have read a number of his books, but I way behind on having everything he has published.  His productivity simply astounds me.

On the one hand, doing a promotional review of a Peter Leithart book is both certain to succeed and to fail.  Leithart, as well as his friend and mentor James B. Jordan, have lots of fans, followers, and students who would buy print copies of their grocery lists if such were available.  I understand, for I am that way about certain authors.  On the other hand, there are those who immediately link Leithart with various positions he espouses or with people he is associated with and would flee from any suggestion of reading his books.  I am not able to address either group, and that first one probably has already devoured this book.

I am not equipped to be contentious or even capable of deep critical thought.  When my wife and I go to a concert and listen to skilled musicians, we talk about them on the way home.  I am usually saying things like, “They are really good.”  My wife, on the other hand, is saying things about the technique,  interpretation, dynamics, and execution of the music.  I nod and assume she is right and try to figure out if she also thinks they are really good.

There are many theologians, philosophers, political and social commentators, literary critics, and historians that I learn from without being able to plunge to the depths or climb to the heights of their thought.  Nor do I reject them because of a point of contention here or a quibble there.  I write this post, therefore, to ask readers to glean the pages of The Theopolitan Vision.  If you want to know which sentence caused me to cringe or which paragraph put a grumpy face on me, message me.  Overall, the book was encouraging, enlightening, and much needed among God’s people.

Many years ago, I was reading heavily from books emerging from the various corners of the Christian Reconstruction (Theonomic) movement.  For a time, the centers of these productions were coming forth from Chalcedon in California, from Tyler, Texas (for a short season), and from American Vision in Georgia.  In spite of the many good and serious works these Recons were writing, there was an ongoing criticism.  It was that their books, and especially those of Dr. Rushdoony in California, were weak on the local church.

Maybe they were, or maybe they were just focused on some overlooked areas of Christian cultural engagement.  A movement will tend to morph in several directions.  There are always those who try to maintain the original ideas and concepts, and then there are those who push the boundaries and maybe even redefine them. us

I don’t know the exact role of Peter Leithart from those Recon days.  There are quite a few Christians who found the Recon movement helpful without embracing it.  I think that defines me, and I think it defines such people as Leithart, George Grant, Andrew Sandlin, John Frame, John Barach, Mickey Schneider, and others.  In the second tier of Reconstruction authors was James B. Jordan.  For a season or two, he worked for Chalcedon, and then he departed. (Departed being a nice way of saying that he was fired.)  Dr. Jordan, an acquaintance of mine, greatly influenced Leithart.

Within the ranks of those who might have been immersed in Reconstruction thought in the 1980s, we now find many who now have a heavy emphasis on the local church, church life, and liturgy.  In our day, we find a wild enthusiasm for many elements of Reformed theology that is often joined with many contemporary, popular, and crowd-centered ideas about the Sunday worship service.  It is not all bad, but it is not all good either.  I pastored for several years in a Presbyterian church with a very traditional service, and after I stepped down as pastor, I was still in charge of the worship service.  I thought the order of service to be quite good, Biblically rich, and fulfilling.  Nevertheless, for a host of reasons, the church faltered, failed, and then closed.  I still love the liturgical practices of those days.

The Theopolitan Vision is not a manual for worship services.  Leithart would direct you to Jeffrey Meyers’s useful book The Lord’s Service for that (and I found Meyers’s helpful but not convincing). I would direct you to John Frame’s Worship in Spirit and Truth.  Instead, this book, as the title indicates is a vision of what church life should be.  Leithart directs a large part of the book to the role of the pastor, who is to be the prime (or maybe sole) worship leader.  He also presses upon the people in the pews how they are to worship and participate.

We can, so easily, minimize that hour or so we spend worshipping.  We can, while worshipping, find ourselves so distracted, so lulled by the repetition from week to week, and dulled by our own lethargy that we miss what a powerful impact worship has.  Every area of life and thought is to be brought under the dominion of Christ, but central to all that is church life and worship.

Leithart explains the vision as follows: “So the Theopolitan vision isn’t a vision of pastoral ministry alone.  It’s a vision of the church in the world and of the church’s mission in and to the world. It’s a vision of the church, the whole church, as God’s heavenly city on earth.”

There is nothing wrong with the sentiment of the song that says, “When we all get to heaven, what a day of rejoicing that will be,” but if we are not experiencing something really, really close to that in worship, then “Houston, we have a problem.”

Of course, it is easy to read a book with some attainable, but rare ideals of church life and find yourself nit-picking the problems in your own congregation. (Avoiding in the process your own eye logging industry.)  Whether pastor or pew sitter, you will find your own church service, congregation, and church life wanting.  Leithart says that if you find your own church indifferent or hostile, pack up and leave immediately and find the ideal church.  No!  He does not say that.  Instead, he says, “If the church is faithful to the gospel, start by giving thanks for the congregation, pastor, and church….Thank God for their faithfulness, for their ministries and evangelism, for the truth that is communicated.” Amen!

I would love to see Christians reading this book who are not in sync with Leithart’s doctrines and practices.  I would love to see Baptist, non-denominational, charismatic, and people-friendly pastors and others gleaning from this book.  Many would read it and conclude, “Here is how we are going to do what he says.” That response, I think, would be quite joyous to me, and I think Peter Leithart would like it as well.

The Essential Karl Barth

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The Essential Karl Barth: A Reader and Commentary by Keith L. Johnson is published by Baker Publishing Group.

Karl Barth was one of the most influential theologians of the 20th Century.  He remains one of the more controversial theologians as well.  I have no way of knowing how much influence he still has or will have over the next few decades.  Theology is not my field of specialty.  I watch the high dives while wading in the shallow end of the pool.

I figure that many pastors, teachers, and theology students are not all that different from me in their familiarity with Barth.  We have heard the name.  Often it is resounding in phrases like “Bultmann, Barth, and Brunner.”  Add Tillich to the mix and you have the Four Horsemen of the Apocalypse who either spread wisdom throughout the Christian world or who spread evil.

In my background in very conservative Reformed and Presbyterian circles, Barth (and company listed above) were not admired and were seen as the enemy of orthodoxy.  Two of my great theological heroes, Gordon Clark and Cornelius Van Til (pictured below), both wrote books critiquing…let’s be more blunt…critically condemning Barth’s theology.  These two men, dogmatic as they could be, were not simply off on a rant.  There were elements in Barth’s theology that were not merely different perspectives on truth, but were undermining of the same.

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I must confess that in my life experiences (which have been limited), I don’t recall ever running into a bona fide Barthian.  I don’t recall hearing him quoted either.  That was all true for many years, until one occasion when I was working on a lesson prior to Easter.  I needed a quote from a heretic who denied the resurrection.  I went in search of Barth denial and was struck by the fact that he affirmed it.  I mean a bodily resurrection of Jesus the God/Man and not some mystical sense of “the spirit and teachings of Jesus lives on.”

It was around this same time that I learned that my friend P. Andrew Sandlin, a man who had worked alongside of R. J. Rushdoony, was an admirer of Barth.  And then, the more I searched for the quotes on all subjects, the more I discovered that Barth didn’t just happen to say something true and good every now and then, but he did so often.

Karl Barth wrote a large number of books, many of them quite weighty and lengthy.  He was a dominating theological force both in European and North American circles.  If you go around the theological blocks a time or two, you will encounter quotes, references, critiques, praises, and condemnation of Barth.

I often think (and maybe regret) that I did not pick a particular theologian or Christian thinker to be to focal point of my own reading and study.  Instead, I have flitted from branch to branch, reading a book by this person, a biography of another, and many quotes and references to all the big names in Reformed circles with a few outside those confines.  If I could pick the theologian to study and devote years to trying to master and understand, it would not be Barth.

That is why books like The Essential Karl Barth are so useful and necessary.  I ascribe to the idea that most pastors need to be theologians and scholars.  Books such as The Pastor as Public Theologian by Kevin J. Vanhoozer and Owen Strachan address these issues.

Along with the near impossible task of keeping up with the latest theological trends, ideas, and debates, there is the need to be aware of the past teachers and leaders of the Church.  Very certainly, I would put Augustine, Luther, Calvin, Edwards, Hodge, Machen, and a few others before Barth, but I would not leave Barth out.

One of the most helpful and instructive things about The Essential Karl Barth is the work that Keith Johnson put into giving a helpful sketch of Barth’s life and times at the beginning of the book and then giving descriptions and footnotes to the selections he includes.  I am sure that real Barthians will grimace over what is left out, but I find the amount of information helpful.  In other words, sometimes I have no idea what problem or people Barth is writing about, but the notes set the context and explain what is going on.

I know this for certain, Barth is usually labeled as Neo-Orthodox.  Although he called himself Reformed and he fit into the Reformed tradition in some ways, his theology put him at odds with the more strictly and historically Reformed people that I am associated with.  But he was strongly opposed to the theological liberals of his day.  He was not on a mission against American evangelical or fundamentalist thinking; rather, he was going full throttle against those who denied the supernatural God and the Bible.  He believed that Jesus was the God/Man and that He rose from the dead.  He affirmed much that we believe, and his enemies were those that we would oppose.

I remember reading from John Warwick Montgomery an account of him going to hear Barth speak in Chicago.  Montgomery, a very solid Lutheran, opposed Barth’s theology.  But on this occasion, he was in Barth’s corner as he listened to him skewer the theological liberals.

Paperback Preaching in Hitler's Shadow : Sermons of Resistance in the Third Reich Book

 

A final point is actually one of my main reasons for being interested in Barth.  He opposed World War I and preached against it.  Then, in the 1930’s, he began speaking out against and criticizing the German Christian movement.  He is often remembered and praised even by his critics for signing the Barmen Resolution.  Alongside other Christians such as Dietrich Bonhoeffer, Paul  Schneider, Martin Niemoller, Barth saw the sham of identifying German nationality and culture with Christianity.  Being Swiss, he was able to escape from Germany.  After the war, he labored to restore the crumbled foundations in European Christendom.

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Three Worthy Reprints–Machen, Kuyper, and Groen Van Prinsterer

You cannot possibly keep up with all of the really fine books that are being written today by serious, capable Christian pastors, teachers, and theologians. I know and experience that frustration constantly.  Besides, theological books are only one component in the vast university of knowledge that many of us need to attend.  Books on history, classics of literature, and political and economic studies abound as well.

The problem gets worse, not better, when we realize that along with the many good books available, there are many older works that simply cannot be neglected.  I don’t have a magical formula for solving either yours or my own reading problems.  The best I can do is to simply plug along, reading a half dozen or so books at a time.  In some cases, I am getting 20 pages read a day, but in other cases, I am getting less than half that amount.  Some get started and set aside, and they may not be picked up for a very long time.  Some get lost in the stacks.  Some seem better suited for a different time.

These are the problems that are associated with modern American abundance.  In some places, books are few and far between.  In some places, serious students have to master a second or third language to access the books readily available to us. We here in the English speaking world are inundated with reading material, and that should make us thankful.  Our thanksgiving should also include giving thanks for the availability of three Reformed classics from three different publishers in recent months.

Christianity & Liberalism: Legacy Edition

It just makes sense that the new Legacy Edition of J. Gresham Machen’s Christianity and Liberalism has been published by Westminster Seminary Press. It was Machen who led the movement that founded Westminster Seminary.  And it was this book, originally published in 1923, that clearly marked the dividing line between the historic and orthodox Christian faith from its deviations of that time.

I first became aware of this book when a college student I knew was reading it for a class by Professor Henry Wood at Texarkana College.  The class was on the second half of American history, so I was puzzled why a “religious book” was being read for the class.  The girl explained that it fit in with what was going on in American history during the time period.  I was pretty sure that I knew a lot about American history, but was clueless about this.

The importance of Machen’s book became clear over the next year or so after I took Professor Wood’s classes.  I cannot remember when I first read Machen myself, but I am certain that I have read this book a couple of times over the years.  The first thing to be clear on is what the Liberalism is that Machen is contrasting with Christianity.  He was not talking about politics of his time or ours.  He was, at the same time, a man of conservative and slightly libertarian political convictions.  In this book, however, he was dealing with theological liberalism.  The liberals, or higher critics, were embracing modern thought, Darwinian naturalism, and then-current scientific beliefs with reckless abandon.  Their heirs are still among us.

This book laid down the distinction between what Christians have historically believed and what the Liberals were proposing.  Machen’s contention was that their beliefs were not simply another brand or way of thinking Christianly, but that they were positing an entirely different religion.

Adding the value of this new edition is a section called “The Legacy of Christianity and Liberalism by the Faculty of Westminster Theological Seminary.”  This consists of some 17 short essays on different aspects of Machen’s work.  So, don’t just rush out and find an older copy of this book or pull your copy off the shelf, get this new work.

Lectures on Calvinism

Lectures on Calvinism by Abraham Kuyper has also been around in many editions for many years.  This new edition, published by New Liberty Mission and distributed by American Vision, has been modified slightly to improve readability. Don’t worry, for this is not a paraphrase or abridgement of the original book.  It is a translation that has some slight changes in punctuation along with some much needed footnotes.  Kuyper gave these lectures in 1898.  He refers to many things in his time that we are not generally aware of.

This book is the foundational read for each and every book that seeks to present a “Christian Worldview.”  It is astounding how prevalent that phrase is now.  When I was a young pup, very few people would have used that phrase or known what it meant.  Interestingly, Kuyper actually used a phrase that is translated “Life and World System.”

This book stumped me some years ago because I quickly grew used to equating Calvinism with “the Five Points of Calvinism.”  I was devouring everything I could find on understanding and defending those Five Points.  But Kuyper’s lectures had six points, and there was no TULIP or similarly description of Calvinistic soteriology.

Many, although fewer than in the past, stumble, balk, snort and kick, and object to the word “Calvinism” itself.  When Kuyper gave these lectures at Princeton in 1898, people of varying theological positions knew exactly what he meant by the term and how he was using it.  Especially at Princeton Theological Seminary, the use of the term Calvinism was helpful shorthand for a system of beliefs, more or less articulated by Calvin and his heirs.

In our day, the controversy over the contents of this book revolve around what is called the “Two Kingdoms Theology” and its counter-part, which is often referred to as Kuyperian theology or Augustinian theology.  There are plenty of books to read on this where you can witness the clash of swords as Calvinist battles Calvinist (or Lutheran battles Calvinist).  For a short, sweet deathblow to the Two Kingdoms view, read Brian Mattson’s Cultural Amnesia.

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I have read and used Kuyper’s Lectures on Calvinism many times.  I have several editions of it, as well as Peter Helsam’s Creating a Christian Worldview (written about Kuyper’s book), Kuyper in America (about Kuyper’s experiences while here in the States giving the lectures), and a Dutch edition of the book.

This book is critical to all who are teaching in Christian schools.  This book is valuable to all pastors and teachers in the church.  This book is necessary for us in our times as we struggle to figure out how to have a Christian influence on our culture.

Unbelief and Revolution is by Guillaume Groen van Prinsterer and is translated by Harry Van Dyke.  The book is published by Lexham Classics.

I first encountered Unbelief and Revolution many years ago when there were only two portions of it available in English. Groen (which would translate as Green in English) was largely unknown in America both in the theological and historical worlds.  I suspect that is still the case, although less so and to our shame since his works are much more available in English.

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Groen is the Dutch counterpart to Edmund Burke when it comes to the French Revolution.  Meaning, the French Revolution is often heralded as a great event in history, a liberating event, a demolishing of old and antiquated ways, and of establishing a new order.  Sure, there was an excess of beheadings, but as Lenin would later say, “To make an omelet, you must break some eggs.”

I realize at this point that this book sounds like a work of specialized interest for students of history.  It is that, but it is more.  Groen was not giving a history of the French Revolution, but was examining its cultural, philosophical, and theological underpinnings.  If nothing else, this work helps teach us to go beyond mastering the facts and trying to discern the foundational beliefs in a movement.  And, this is not a simplistic “Christians didn’t pray enough” approach to what was a world-wide revolution.

Translator Harry Van Dyke writes in the Introduction:  “The central message of the book is that the French Revolution is not actually over but lives on in its ideas, and these ideas are dangerous for society.  This book makes a compelling case for challenging the ‘permanent revolution’ in which Western Civilization has engaged since the 18th Century Enlightenment.  Our culture, according to Groen, is increasingly in the grip of an intellectual and spiritual revolution that has put secular humanism in the saddle and repeatedly wreaks havoc with the created order for humanity and society.”

On the cover of the book is a short statement from George Harinck saying, “Very relevant for today.”

I would love to take (or teach) a course on the revolutions of the 18th–20th centuries.  I would require that James Billington’s Fire in the Minds of Men and Crane Brinton’s Anatomy of Revolution be required reading, but first on the list would be Groen van Prinsterer’s Unbelief and Revolution.

Get and read these great reprints!

 

Reason and Worldviews by Owen Anderson

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First, I must begin with a warning:  Do not attempt to read Reason and Worldviews with decaf or weak coffee.  Make it stronger than usual.  Avoid distractions.  Don’t confuse this book for a morning devotional.

Reason and Worldviews is by Owen Anderson, assistant professor of Integrative Studies at Arizona State University.  It is published by University Press of America.  It bears the very descriptive subtitle Warfield, Kuyper, Van Til and Plantiga on the Clarity of General Revelation and Function of Apologetics.  

Often my book reviews are tied to some experience I have had in my life.  In this case, I read a couple of essays around the years 2008 and 2009 that rekindled my interest in my first experiences in confronting Calvinistic or Reformed theology.  On the one hand, there were those many Bible flipping evenings where I was reading Boettner, Pink, Steele and Thomas, and others and looking up the proof texts for Calvinistic soteriology or views of salvation.  But prior to those experiences and subsequent to them as well were explorations into the Calvinistic worldview.

It was first introduced to me with the German word Weltanschauung.  That mouthful was explained as meaning a world and life view or a comprehensive view of all things from a particular viewpoint.  God grabbed me by the mind and did not let me go.  I had the joy, joy, joy, joy down in my heart, but the life of the mind was pretty mushy, vague, and vulnerable.  A Fifth Column of Presbyterian and Reformed warriors, including Gregg Singer, R. J. Rushdoony, Gordon Clark, Francis Nigel Lee, H. Van Reissen, and Phillip Edgecombe Hughes sidetracked me and forever changed my way of thinking.

That was the 1970’s and it was, to repeat myself, the years 2007 and 2008 when I re-engaged with the thinking that had created this initial effect.  There were men, like those mentioned above, who were not exactly the public intellectuals because most of the world–both secular and religious–either did not know they existed or they ignored them.  But they reached a remnant of thinkers, and like a stone tossed in a pond, the ripple effect spread out widely.

I had the opportunity to give a series of talks in Newport Newes, Virginia and later in Alaska in 2008.  My series in Virginia was titled “Calvinistic Worldview Thinkers During the Wilderness Years,” and in Alaska, my topic was “Dutch Worldview Thinkers.”  I loved the subject (if I may call it that) and have continued to read on the various influential Reformed theologians and philosophers who have grappled with the issues of modern thought.

When I first saw the title and subtitle of Reason and Worldviews, I was sold on the book.  Being a more specialized monograph, it bears a high, but not prohibited price.  So, it took me a while to get the book, and this past few weeks, I have been reading it.

The word “Apologetics,” which appears in the subtitle, is a rather broad word within Christian thought.  I have and have read dozens of books on apologetics, which is the field of defending the Christian faith.  Many books focus on the range of arguments Christians confront in the classroom, in conversations, and in our culture.  Hence, such books teach provide us foundations for believing the Bible, answering objections, and dealing with stumbling blocks to the faith.

This book, however, is dealing with much more difficult issues.  Christian theology has not merely brushed up against the field of philosophy, but has confronted and, we might say to some degree, converted it.  Or at least, it has taken thought captive–as Paul admonishes us to do in II Corinthians 10:5.  For many years, Princeton Theological Seminary was the center of Christian philosophical thought as well as theological thought.  Harvard had caved;  Harvard Divinity School hired Ralph Waldo Emerson to teach whatever it was that he believed.  Yale had waffled.  Princeton stood as the bulwark of Christian thought.

Truth doesn’t change, but the way we present the truth changes.  We teach our young children truths, but we expand and adapt these truths to fit their minds and lives as they grow up.  The issues confronting Princeton changed through the years, and sad to admit, but Princeton changed as well.  That is another story, but as long as the Hodges and later Benjamin Warfield occupied key positions, Princeton was a ruling force.

Benjamin Breckinridge Warfield is the key Christian theologian/philosopher in this study.  He wrote on a wide range of theological topics, although many have lamented that he never compiled all of his thinking into a systematic theology.  To some degree, this has been remedied by Fred G. Zaspel’s book The Theology of B. B. Warfield.

In Anderson’s study, Warfield is examined for his approach to the issue of how we know God, how we interpret revelation of God, and to what degree man is excusable or inexcusable from life experiences.

Warfield had a beloved friend and fellow theologian across the pond named Abraham Kuyper.  Kuyper was a key figure in the theological and political world of the Netherlands.  He was invited by Warfield to give the Stone Lectures for the year 1898.  Those lectures were published and have been reprinted many times under the title Lectures on Calvinism. While Warfield and Kuyper could walk arm in arm on many issues, they had different approaches to apologetics and how unbelievers were to be confronted and held accountable.

 

In time, a young Dutchman and immigrant to America, attempted to bring the differences of Warfield and Kuyper together.  His name was Cornelius Van Til, and he is well known in Calvinistic circles for presuppositional apologetics.  For many, Van Til has provided the definitive and last word on apologetics and how the unbeliever thinks and/or suppresses the truth.  At the same time, in good old Calvinistic fashion, some fellow believers rank Van Til’s thinking somewhere below that of Joel Osteen.

Others have grappled with these issues as well.  Two of the big names in Christian philosophy in our day are Nicholas Wolterstorf and Alvin Plantinga.  Plantiga has promoted the position that Christian belief in God is warranted belief.  In other words, we Christians are just a bunch of simple minded crazies. (Okay, well some of us are, but not all.)

Each variety of thought–Warfield’s, Kuyper’s, Van Til’s, and Plantiga’s–has attempted to deal with some difficult issues, and each has its limitations.  As a way of bridging some of the gaps here, Anderson proposes that we seriously examine the much neglected idea of Natural Theology.  In his conclusion, he brings us back to Warfield who was, in many ways, closer to the answers found in Natural Theology, than some of the others.

“Ben,” you ask, “Do you even know what you are talking about?”  Okay, I admit it.  I walked out to the pool expecting to wade, but I got thrown into the deep end–again.  Owen Anderson is not teaching basic swimming lessons.  He had to pull me out of the water several times, in fact.  But he ends each chapter with a series of questions.  On my next reading, I want to have those questions in view as I read.  And he includes a really useful glossary of terms and key people mentioned in the book.

This is not, as I said above, a morning devotional.  Nor is it a fast, once through and then shelve, book.  Who needs it then?  First, people like my son Nick and many others I know who study philosophy, but who have a theological grounding.  Second, pastors and teachers who need to branch out beyond their sermon helps.  Third, Christians who have been given the blessings and gifts of the enjoying the life of themind.  Fourth, me.

I deeply love Warfield, Kuyper, and Van Til.  I suspect that the more read of Plantiga, the more I will love him.  But this is more than just hero worship (of which I am often guilty).  There is the great concept of “Glorifying God and Enjoying Him Forever.”  Forever doesn’t begin when we arrive in heaven.  Enjoying God–even to the extent that it means examing the heights and depths of philosophy and theology–begins now.

 

A Godward Gaze: The Holy Pursuit of John Calvin by David S. Steele

When a book ministers to us is as important as how it ministers to us.  Just as some sermons strike some of us as adequate but are life changing to others.  So it is with books.  At this age and stage of life, I read many books that are merely affirming what I have long since believed.  Of course, the reminders are good, and every book will reveal some aspect of a truth or event that I did not know.

This brings us to my discussion of a new, brief book titled A Godward Gaze: The Holy Pursuit of John Calvin by David S. Steele.  

My knowledge of John Calvin began in the fall of 1974 when I was taking an American history course.  The professor, who was both a well read history teacher and pastor, lectured on the role Calvin and Calvinism played in the settlement of the American colonies.  He also assigned a book for us to read titled John Calvin: His Roots and Fruits by C. Gregg Singer.

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This book changed my life in numerous ways.  It humbled and, in fact, humiliated me as a pseudo-reader and history student.  It reworked the way my mind handled thought and reading material.  And it challenged my whole way of thinking about religion.  My initial conclusions were that Calvinism impacted early American history and that it was wrong.

I remember finding a book in the college library that brought me great consolation.  I don’t remember the title, but it assured me that the God of Calvin was not at all like Jesus.  I found peace, but only for a season.  In short, by the summer of 1975, I was in full scale retreat from Calvinism, and before the summer was over, I had been defeated and enlisted in the other side.

Singer’s book was a study of the impact of Calvin on various areas of life and thought and on various nations and cultures.  I had never thought of Christianity being anything beyond religious and heart practices and moral values.  Book after book followed, but mainly what happened was that I became a Berean without knowing it.  Let’s just say that if you are going to be a Calvinist, you better be a Berean first and foremost.

It was another David Steele, along with co-author Curtis Thomas, who helped cement some life-changing doctrines into my life and mind through their compendium of Scriptures and historic testimonies of the Calvinistic doctrines.  Their book was titled The Five Points of Calvinism:  Defined, Defended, and Documented.  It is still in print in a much expanded edition.

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What I needed then and what David S. Steele has provided now is a look at another and very indispensable part of theology:  Holiness and Christian living.  My main criticism of A Godward Gaze is that it appeared some 45 plus years later than it should have.  I needed this book in 1974 and 1975, while I was struggling with finding the proof texts of the Five Points or trying to answer this or that objection.

A Godward Gaze is not a biography of John Calvin.  It does contain many biographical details, beginning with a sketch of his life and conversion.  Nor is this book a defining, defending, or documenting account of the major teachings of Calvinism.  It does contain many points that are built upon Calvinistic, and we believe, Scriptural presuppositions.  This book is what is says:  A look at how Calvin the man, among others, looked to God for personal sustenance and faith.

Let’s emphasize what is vital for both John Calvin and others who are Christians:  John Calvin loved the Lord Jesus Christ.  Yes, Calvin was logical, theologically rigorous, strong-armed when dealing with heretics, moody on occasion, afflicted in personality especially when overwhelmed by physical ailments and physical enemies, and fallible.  He was a sinner saved by grace.  He was also a man that God raised up and equipped to teach others.

The story of Calvinism is sometimes thought of as having three branches:  Docts, Kuyps, and Piets.  The Docts are those who gravitate toward theological doctrines; the Kuyps are those who follow Abraham Kuyper and seek to think in terms of a Christian worldview; and the Piets are those who emphasize Christian piety.  (I think D. H. Hart may be the one who devised this way of viewing Reformed folk.)  There need not be a decision made as to which we should choose.  All three are part of the full-orbed Christian life.

The focus, however, of A Godward Gaze is on the life of holy, dedicated pursuit of God.  The many people who are approvingly quoted in this book, including John Bunyan, John Newton, Steven Lawson, John Frame, and others, are in sync on the need for Christians to have a Godward and God-centered gaze and pursuit in their lives.

So, I needed this book 45 years ago.  Thankfully, I did get enough exposure from preaching and reading to offset some of my Calvinistic cage-stage zeal.  I suspect that the holiness centered thrust of this book would have been as puzzling to me for a time as was other theological revolutions I was experiencing.

Even today, people who define themselves or who are defined by others as Calvinists need this book.  I certainly do wish to better understand and explain the extent of the atonement to people around me, but it is more important that I am focused on the unlimited grace that God shows sinners and has shown me. Calvinistic youth can be snotty, if they work a bit on doctrine.  Calvinistic churches can be a bit stuffy.  Calvinist thinkers can be condescending.  It is not that such behavior reflects badly on John Calvin, but rather that it reflects badly on Calvin’s Savior.

Maybe the book is both 45 years late and just right in time for me.  I heartily recommend this to you.

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Paradise Restored by David Chilton

 

 

It was the 1980s and we were young.  Also, we were on a mission to change the world.  Sounds familiar, doesn’t it?  But each generation does change the world, and while the young men of the 1980s were not like the boys who scaled the cliffs of Point du Hoc, they have had their own impact on culture and society.

The 1980s was a world where, within evangelical Christian circles, eschatology, or the study of last things, was rampant.  Many Christians I know testify that the first book they read after being converted was The Late Great Planet Earth by Hal Lindsay.  He was a popularizer of “we are living in the last days” theology, but he was far from alone.  The sound of many preachers preaching on Revelation (which some called Revelations), Israel, the rebuilding of the Temple, the Anti-Christ, and the rapture was deafening.

I became a Christian in the 1970s, but never connected with any form of Dispensationalism.  Perhaps it was the Methodist roots that held me back.  I suspect it was that I really found it disappointing to think that I might never get through college and get to teach history.  Besides, I never understood what the preachers were talking about.  I could never quite get the charts and fulfilled prophecies settled in my mind.  And, no one ever gave me a copy of The Late Great Planet Earth.

Instead, I began–after I got into college–reading books with titles like A Theological Interpretation of American History (C. Gregg Singer), This Independent Republic (R. J. Rushdoony), Nietzsche (H. Van Riessen), Christianity and the Problem of Origins (Philip E. Hughes), and at least one popular best seller in Christian circles, How Should We Then Live? (Francis Schaeffer).  I also read the books by Loraine Boettner, such as Studies in Theology and The Reformed Doctrine of Predestination.  At some point, I plowed through Boettner’s The MIllenium.

In other words, I was on my way to being a nice, ordinary evangelical believer when I suddenly got hijacked by a notorious circle of writers who believed in serious Christian thought, based on the theology rooted in the Reformation.  The shorthand for all that was the term “Calvinist,’ which referred in part to the “Five Points of Calvinism,” but really embraced much more.  (James Jordan’s delightful article “The Closing of the Calvinist Mind” chronicles these same kinds of life-changing events, as does P. Andrew Sandlin’s essay “The De-Intellectualization of the Reformed Movement.”)

In my earlier years in Reformed circles, I was somewhat Amillennial in my views.  I was reading both Amillennial and Postmillennial authors on topics other than eschatology.  Dispensationalism, which never took root anyway, was ignored completely.  I was also finding myself reading and liking more and more of the writers who would come to be labeled as “Reconstructionists” or “Theonomists.”  It was, however, the reading of two books that pushed me into the Postmill camp.  One was J. Marcellus Kik’s Eschatology of Victory and the other was John Jefferson Davis’s Christ’s Victorious Kingdom: Postmillennialism Reconsidered.  Neither of those authors were considered part of the Reconstruction Movement.  (Kik’s death preceded the rise of the movement.)

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In the course of time, I learned about a new book, titled Productive Christians in an Age of Guilt Manipulators, and a new young author, named David Chilton. This book with an awkward title was a rebuttal to a book called Rich Christians in an Age of Hunger by Ronald J. Sider.  Already secure in conservative political thinking, Chilton’s book was a real delight.  I realize now that I should read Sider’s book (and will, if I find a used copy cheaply priced) and re-read Chilton.  But Christian-leaning socialism is distasteful to me even when I recognize serious concerns they raise.  Defending capitalism and the free market involves some careful thinking and formulating, lest one get tossed in with the worst of the money grubbing capitalists.  David Bahnsen’s The Crisis of Responsibility is a brilliant and balanced study of the issues in our time.

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David Chilton was a student of Gary North and an writer within the web of organizations of that time that were promoting Christian Reconstruction.  He undertook to writing a few books on eschatology.  These works were Paradise Restored and Days of Vengeance: An Exposition of the Book of Revelation.  I read both books.  Or to use the more aggressive term, I devoured them.  Add to that, embraced them, quoted them, promoted them, and built my views around them.

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David Chilton’s life and ministry were cut short by serious heart problems and an early death.  While someone (I cannot remember who) suggested that he wrote his books too early and should have waited until he was more mature in his thinking, it is good that he wrote when he did since his days were not long in this world.

Over time, especially after I married, had children, and began working to establish a classical Christian school, many theological hot spots cooled down.  This is not a confession of wrongdoing, but rather a recognition that life changes result in changes of focus.  And I mellowed.  In Christian school circles, I was around people of differing views.  The more I read, the more I became comfortable with the wide range of theological positions people who love Jesus hold to.

These past two months, April and May 2019, I reread Chilton’s Paradise Restored.  Sometimes, re-reading a book results in a feeling of disappointment, meaning that it was not as good as I once thought.  Or, some rereadings result in rejection, meaning that the book is no longer convincing.  Rereading Chilton was, however, confirmation.  I found the book strangely warming, to borrow from John Wesley a bit.  I read it without looking for ammo to use in battles with the pre-mills and a-mills in my life.  Instead, I read it for devotional comfort from God’s Word.

One thing I would not like is for people to read this book to either battle with unrelenting zeal for the postmillennial position or, worse, to look for gaps in the position that Chilton takes.  Notice the title:  Paradise Restored.  Much of this book is a serious study of Paradise, God’s original Creation, and its reflections found in the Temple and in prophecy.  Did God’s Plans A (Creation of Paradise) and B (the Covenant People of Israel) fail, leaving Him to abandon the whole planet earth project?

My mellowing out over the years does not mean that I have lost my bearings or convictions.  It does mean that I seek and I want other Christians to seek to read and study the views of their fellow believers with care and grace.  I think this book will convince some, maybe many, to embrace or lean to a postmillennial view of the Bible and history.  But I would also like to see it enable some to simply appreciate the depth of arguments for this position.

A few months back, a man at church was talking to me about millennial issues.  The church I am part of is generally Amillennial.  When I told him that I was Postmillennial, he said, “There are not many of you around, are there?”  Well, back in the 1970s that was the case, but there are plenty of Postmill folks that I know or know of.  In this book, Chilton has an appendix that lampoons Hal Lindsay’s statement “There used to be a group of people called postmillennialists.” We are closer now to being able to say, “There used to be a group of people who read Hal Lindsay.”

One more point in favor of this book:  In reading this book, you actually get a really good study of Athanasius’ classic work On the Incarnation.  Chilton uses lengthy quotes from Athanasius at the beginning of each chapter, so reading this book is like reading the Reader’s Digest Condensed Version of Athanasius.  Then, Chilton has a nearly 50 page appendix excerpted from the Jewish historian Josephus concerning the Fall of Jerusalem.  That event in history, written by someone with no agenda on modern eschatology issues, adds lots of details to what was prophesied in Matthew 24 and other places.  So,  in one book, the reader is able to garner understanding of three writers.  But the main reason to read this book is not for picking up on or reviewing Athansius or Josephus, or even for understanding David Chilton’s ideas.  Read this book to better understand the Bible.

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