This is the first biography that actually made me mad. Not necessarily at the author, but at the culture as a whole. James Buchanan, by Jean Baker is a decent short biography. It is part of the American Presidents Series, which simply introduces us to each President. It has almost nothing about his personal life, only a brief discussion of why many consider the only bachelor president to be the first homosexual president, and is much too short to be considered scholarly, but it does review his public life and make comments.
The book begins by asking in the introduction how can the most qualified man in American History to be President fail so badly at it when he finally achieved it. Buchanan had served in the state legislature with great distinction, had shown himself competent in the House, made a name for himself in the Senate, and declined invitations to sit on the Supreme Court from two separate Presidents. He also served as the Secretary of State for James K. Polk, and arguably had the most work and most success of any Secretary of State to date. He negotiated for Oregon and a peace treaty with Mexico during his four year stint in that position. He later came out of retirement to be successful as a minister to England. Yet, Buchanan is always in the bottom five Presidents of all time, and usually at the bottom as the worst President in history.
Yet, the author concludes he was a failure as a President because of his "legalistic, strict constructionist approach to the executive powers in Article 2 of the US Constitution." She goes on to state that while Buchanan prided himself that the Civil War did not break out on his watch, he was wrong. That war broke out with secession in 1860, not firing the first shot at Fort Sumter. A view that the Supreme Court confirmed in a later decision by the way.
Now, I have to admit that I am a Southerner, and that when people ask me who was right in the Civil War, I usually reply, James Buchanan. Davis and the Deep South were wrong, Lincoln and the North were wrong. Only Buchanan got it right. While the author of the book chastises Buchanan for his literal adherence to the Constitution when the great Presidents saw room for expansion of powers and did whatever it took to get the job done. Of course, Lincoln, FDR, and Teddy Roosevelt are the examples usually referenced. But what makes me so mad is that maybe we should not be so results oriented. Lincoln, FDR, and Teddy Roosevelt all violated the Constitution to get what they wanted. Buchanan refused to do it. He would not take to himself more power so that he could preserve the Union. He felt the Constitution gave him no ability to take an army into a rebellious state. He defended himself by pointing out that the Constitutional Convention suggested a clause that gave the President the right to correct delinquent states, and it was rejected, even Madison voted against it. Thus, he would not take that power to himself. It had been rejected explicitly. Lincoln did without care or concern, but Buchanan took his oath to uphold the Constitution a little more seriously.
Today’s culture has put results ahead of principles. Lincoln is looked upon as a great President because he ended slavery (actually the 13th Amendment ended slavery), so the Civil War is seen as the correct path and deemed right. Franklin Roosevelt is deemed a good president because they ended the Depression, and thus his New Deal must be a good thing. Harry Truman is deemed a good president because he won WWII, therefore, the Atomic Bomb is usually seen as acceptable military strategy. It is high time that we stop using the results to approve the method, and start judging presidents by the Constitution. Maybe then we would have a different view of James Buchanan.
This is my personal blog. The main topic shall be theology, but since theology informs every area of life, one can expect a wide range of topics. I hope that all who visit find something they like. I welcome comment and discussion.
Monday, December 26, 2005
Christmas Wish
I do hope that all had a Merry Christmas. I was too busy having a Merry Christmas to post anything prior to Christmas. So let me say now, Merry Be-lated Christams and blessings to all this New Year.
Tuesday, December 20, 2005
More Pastor vs. Priest
Mark Horne has joined the discussion about pastors as the continuation of the OT priesthood. He argues the Westminster Confession does view the office of pastor as the continuation of priests because of Form of Presbyterian Church Government that came out of the Westminster Assembly as because of Larger Catechism Question Q.156, which discusses who should read the Scriptures during worship. He points out that the footnotes show the restriction of lay readers in the Westminster comes from OT references to the law being read publicly by the Levites. Although admitting the footnotes were forced on the Westminster Divines, and that later questions show how the office of pastor is connected to the office of prophet, he claims that the Westminster tradition shows the office of pastor to be the Levitical priestly office in the OT.
Despite Rev. Horne’s reasoning, I believe he has still failed to show that pastors are modern day priests. Nor does he show that many of the Westminster Assembly thought pastors to be modern priests. I think what Rev. Horne has shown is that the office of pastor does not have a one to one correspondence with OT offices, especially with offices whose job dealt with the temple. The NT pastor does read the Bible, which Levites did, proclaims the word, which prophets did, and rules the people, which judges or kings did in the OT. The NT office of pastor is just that, a New Testament office. It does not fit perfectly with any OT office, and we should not force it into such a mold. Rev. Horne has shown that the Westminster Divines thought along these lines by referencing Larger Catechism 156 and 158.
Rev. Horne’s thesis also takes a historical hit when one considers the Puritan tradition in England. The Vestment controversy had roots in what we are discussing now. The Vestiments, robes worn by the clergy, they claimed had a jewish, ie. priestly, origen. Bishop Hooper refused to ever wear them on account of his scruples to the idea of pastors being priests. Despite wearing them for a time, Archbishop Cramner along with Bishops Latimer and Taylor all expressed contempt for them before their deaths. Also Peter the Martyr Vermingly desired the church to be rid of them forever. This is the history of English Church. Despite Horne’s claim to the contrary, it certainly would have been controversial to claim the office of pastor is the OT office of priest.
Another blow to Rev. Horne’s idea is that not every Levite was a priest who sacrificed in the temple. Only the line of Aaron did the sacrificial work. Thus, linking pastors to Levities reading the law is not the same as linking pastors to priests. An important distinction that I fear is blurred in Rev. Horne’s article.
Rev. Horne also links another article of his that I believe is much more helpful. This article is a paper written for the candidates and credential committee of the Pacific Northwest Presbytery of the PCA. Here Rev. Horne is much more careful about the Levite/priest distinction, and unconvincingly tries to show how they could be synonymous. Yet, Rev. Horne’s paper shows both another hole in his argument and confirms my fear for where this argument is going. The hole Rev. Horne accidentally exposes is the fact that it is traditionally not reformed to link the office of pastor to the office of priest or Levite. The paper admits that the pastor is generally linked to the office of prophet or even perhaps judges. Yet, of more value is his stated desire in getting the office of pastor linked to the office of priest. He says in his conclusion:
Finally, if we allow that the Levites were the precursors to our pastors, then should we not ask if perhaps Levitical worship provides guidance and principles for pastoral worship?
There it is. Rev. Horne sees not just a redefinition of the office of pastor but of all worship along with it. This allows a weekly communion, and perhaps a more sacrificial view of the Supper. It leads to seeing ministers as mediators of the presence of God. All of which Horne argues for in his paper or in his footnotes.
Despite Rev. Horne’s reasoning, I believe he has still failed to show that pastors are modern day priests. Nor does he show that many of the Westminster Assembly thought pastors to be modern priests. I think what Rev. Horne has shown is that the office of pastor does not have a one to one correspondence with OT offices, especially with offices whose job dealt with the temple. The NT pastor does read the Bible, which Levites did, proclaims the word, which prophets did, and rules the people, which judges or kings did in the OT. The NT office of pastor is just that, a New Testament office. It does not fit perfectly with any OT office, and we should not force it into such a mold. Rev. Horne has shown that the Westminster Divines thought along these lines by referencing Larger Catechism 156 and 158.
Rev. Horne’s thesis also takes a historical hit when one considers the Puritan tradition in England. The Vestment controversy had roots in what we are discussing now. The Vestiments, robes worn by the clergy, they claimed had a jewish, ie. priestly, origen. Bishop Hooper refused to ever wear them on account of his scruples to the idea of pastors being priests. Despite wearing them for a time, Archbishop Cramner along with Bishops Latimer and Taylor all expressed contempt for them before their deaths. Also Peter the Martyr Vermingly desired the church to be rid of them forever. This is the history of English Church. Despite Horne’s claim to the contrary, it certainly would have been controversial to claim the office of pastor is the OT office of priest.
Another blow to Rev. Horne’s idea is that not every Levite was a priest who sacrificed in the temple. Only the line of Aaron did the sacrificial work. Thus, linking pastors to Levities reading the law is not the same as linking pastors to priests. An important distinction that I fear is blurred in Rev. Horne’s article.
Rev. Horne also links another article of his that I believe is much more helpful. This article is a paper written for the candidates and credential committee of the Pacific Northwest Presbytery of the PCA. Here Rev. Horne is much more careful about the Levite/priest distinction, and unconvincingly tries to show how they could be synonymous. Yet, Rev. Horne’s paper shows both another hole in his argument and confirms my fear for where this argument is going. The hole Rev. Horne accidentally exposes is the fact that it is traditionally not reformed to link the office of pastor to the office of priest or Levite. The paper admits that the pastor is generally linked to the office of prophet or even perhaps judges. Yet, of more value is his stated desire in getting the office of pastor linked to the office of priest. He says in his conclusion:
Finally, if we allow that the Levites were the precursors to our pastors, then should we not ask if perhaps Levitical worship provides guidance and principles for pastoral worship?
There it is. Rev. Horne sees not just a redefinition of the office of pastor but of all worship along with it. This allows a weekly communion, and perhaps a more sacrificial view of the Supper. It leads to seeing ministers as mediators of the presence of God. All of which Horne argues for in his paper or in his footnotes.
Friday, December 16, 2005
Redefining Priests
There is a movement afoot to redefine the work of priests, and to re-institute priests into Protestant churches. This process of re-introducing priests should not surprise us much since movements exist to make the Lord’s Supper an actually sacrificial meal that contains objective grace. Priests may then be needed to dispense such a meal. The task begins by reworking the role of the OT priest. Rev. Barach explains what he believes was the role of the priests in the Old Testament.
Does anything appear to be missing to you? Can anyone think of a duty of the priests that is not listed? Making sacrifices perhaps? I do believe that the job of overseeing sacrifices is included by Rev. Barach in calling them God’s chefs, but the omission of making sacrifices is glaring. Especially since this appears to be the main focus of their job in the OT. They made daily sacrifices, morning and evening. They made special sacrifices on holy days. The Bible concentrates on this aspect of the priest much more than it does their making the temple of the Lord smell nice. Rev. Barach’s refusal to recognize the job of making sacrifices as the primary role for priests helps explain why he cannot see how priests were mediators. Although, in another article, he recognizes that Christ as our priests gives us access to God, the Holy of Holies, which only High Priests could do prior to Christ. After noting this is the sense of Hebrews 10:19-22 and I Peter 2:5, he continues to tell us;
Elsewhere he includes serving the Lord’s Supper as part of the role of this new special priesthood called pastors. It should be noted that Rev. Barach freely admits his debt to Peter Leithart and his book Priesthood of the Plebes, and James Jordan and his book From Bread to Wine.
Some of you may be asking, ‘what is the big deal?’ Here is my concern with such a movement. Barach has downplayed the sacrificial role of the priests, but not eliminated it. He has focused upon the housekeeping role, but misapplied it. And I believe he has confused the office of prophet and priest. First, if Rev. Barach really wanted to say the priests were housekeepers, and maintained the physical appearance and working order of the temple, then the modern day priests would be deacons, not pastors. Who is charged with making sure bread is on the table of the new temple of God, the people of the church? Acts 6 makes clear that it is the deacons, not the apostles. Second, Rev. Barach has denied a mediatorial role of priests. They offered sacrifices day and night, and on special days including the Day of Atonement. This was the priests mediating with God via the sacrifices that they alone could make. This job is officially finished because of the work of Christ. Third, Barach’s definition of the role of pastors seems to be all about teaching and preaching. This job is more associated with the office of prophet than that of priest.
This last reason shows my fear of what is really at stake in this debate. The new emphasis and re-definition of priest to make it seem as if pastors are the continuation of priests will make pastors mediators and give to them the job that is finished by Christ. Only the pastor/priest will be able to offer the Lord’s Supper which will now be viewed as a sacrifice, as the priests of old did with sacrifices. This by the way is what the Roman view of priests contains. Only the pastor/priests will be able to open the presence of God for us by having sole authority over worship in the church. James Jordan includes "organizes/disciplines the people for worship" as a job of the priest on page 11 of his book according to Barach’s article. Only the pastor/priest will be able to dispense pardon for the people. See Peter Liethart’s. series of articles about Liturgical worship and the role of absolution by the pastor/priest.
The Bible is clear that we all have access to him because he is our only mediator. He is the only sacrifice, and he is the only one who forgives sins. These things belong to him alone, and the priesthood of Aaron prefigured His work. The Reformed Confessions are clear as well. See WCF chapter 8, Larger Catechism 36-45, and HC 12-19, 29-30. This subtle new twist is no harmless thing. It leads down a road that the Church abandoned during the Reformation.
What were the duties of priests in the Old Covenant? They don't exactly appear to be mediators. As Leithart has shown, priests were primarily housekeepers. They cooked God's food, guarded access to God's house, made sure the house was lit, smelled nice, had bread on the table, was kept clean, and worked to see that God's people (who are also God's house, represented by the tabernacle and temple) were taught, kept clean, and so forth. Priests are God's chefs, guards, housekeepers: servants in His royal retinue.
Does anything appear to be missing to you? Can anyone think of a duty of the priests that is not listed? Making sacrifices perhaps? I do believe that the job of overseeing sacrifices is included by Rev. Barach in calling them God’s chefs, but the omission of making sacrifices is glaring. Especially since this appears to be the main focus of their job in the OT. They made daily sacrifices, morning and evening. They made special sacrifices on holy days. The Bible concentrates on this aspect of the priest much more than it does their making the temple of the Lord smell nice. Rev. Barach’s refusal to recognize the job of making sacrifices as the primary role for priests helps explain why he cannot see how priests were mediators. Although, in another article, he recognizes that Christ as our priests gives us access to God, the Holy of Holies, which only High Priests could do prior to Christ. After noting this is the sense of Hebrews 10:19-22 and I Peter 2:5, he continues to tell us;
But some people are priests in a special sense. Pastors are a special sort of priest, servants appointed by God to teach, to proclaim God's Word, to help us carry out our calling as God's priests.
Elsewhere he includes serving the Lord’s Supper as part of the role of this new special priesthood called pastors. It should be noted that Rev. Barach freely admits his debt to Peter Leithart and his book Priesthood of the Plebes, and James Jordan and his book From Bread to Wine.
Some of you may be asking, ‘what is the big deal?’ Here is my concern with such a movement. Barach has downplayed the sacrificial role of the priests, but not eliminated it. He has focused upon the housekeeping role, but misapplied it. And I believe he has confused the office of prophet and priest. First, if Rev. Barach really wanted to say the priests were housekeepers, and maintained the physical appearance and working order of the temple, then the modern day priests would be deacons, not pastors. Who is charged with making sure bread is on the table of the new temple of God, the people of the church? Acts 6 makes clear that it is the deacons, not the apostles. Second, Rev. Barach has denied a mediatorial role of priests. They offered sacrifices day and night, and on special days including the Day of Atonement. This was the priests mediating with God via the sacrifices that they alone could make. This job is officially finished because of the work of Christ. Third, Barach’s definition of the role of pastors seems to be all about teaching and preaching. This job is more associated with the office of prophet than that of priest.
This last reason shows my fear of what is really at stake in this debate. The new emphasis and re-definition of priest to make it seem as if pastors are the continuation of priests will make pastors mediators and give to them the job that is finished by Christ. Only the pastor/priest will be able to offer the Lord’s Supper which will now be viewed as a sacrifice, as the priests of old did with sacrifices. This by the way is what the Roman view of priests contains. Only the pastor/priests will be able to open the presence of God for us by having sole authority over worship in the church. James Jordan includes "organizes/disciplines the people for worship" as a job of the priest on page 11 of his book according to Barach’s article. Only the pastor/priest will be able to dispense pardon for the people. See Peter Liethart’s. series of articles about Liturgical worship and the role of absolution by the pastor/priest.
The Bible is clear that we all have access to him because he is our only mediator. He is the only sacrifice, and he is the only one who forgives sins. These things belong to him alone, and the priesthood of Aaron prefigured His work. The Reformed Confessions are clear as well. See WCF chapter 8, Larger Catechism 36-45, and HC 12-19, 29-30. This subtle new twist is no harmless thing. It leads down a road that the Church abandoned during the Reformation.
Westminster Brass
Westminster Brass is a group blog that I have been asked to participate in. Occassionaly I will be posting the same articles I post here. Occassionaly, I will post new ones. Make sure you check it out.
Wednesday, December 14, 2005
Creeds as Boundaries
Daniel at Sibboleth, which incidentally is the best blog name I have run across, argues that Confessions of faith are not to be misconstrued as ‘boundaries, but rather should be envisioned as ‘trajectories’. This of course denies the whole point of confessions, creeds, and statements of faith. Allow Daniel to express his views of the role of confessions in his own words.
In the article he gives as historical evidence the Presbyterian practice of allowing scruples to the Westminster. There is no doubt that many today in the OPC and PCA view the Westminster in one of the two ways suggested by Daniel. Yet, I believe Daniel’s argument fails for the following reasons.
1. The scruples to a confession are by no means universal. Yes, American Presbyterianism allowed Scruples in the Adopting Act, but there are many other traditions that do not allow scruples to any points. For example the RCUS does not allow one to scruple. It is strict subscription or find another denomination. So while Daniel’s point may help him in American Presbyterian circles, it does not help in trying to say confessions in general should be 'trajectories.’
2. This is not the view churches have taken throughout history. Just look at the Nicaean Creed as an example. The creed was written to exclude men like Arius from the faith. One could not scruple the word ‘homoousian’ in the Nicaean Creed. It was not viewed as a trajectory to launch new way of thinking. In fact it was reaffirmed at Constantinople, Ephesus, Chalcedon, and I could go on and on. The point is that early creeds were not viewed the way proposed at Sibboleth. The creeds were drawn up precisely as boundaries. The creeds kept out men like Arius and Nestorius.
3. The creeds tell us what the Bible says and does not say because they are summaries of the teaching of the Word. Daniel tries to make the jump that creeds then also tell us that the Bible cannot say certain things. I disagree with this jump. Daniel’s argument assumes a some things, and one is that people today will be able to see truths in the Bible that the earlier generations missed. The creeds received and used today do not speak on areas of the Bible that are unclear. Has anyone ever seen a creed that mandates a particular end times view? The creeds are usually about salvation, Christ, and God. Not exactly hidden subjects in the Bible. Also, every denomination that I know of has a procedure for amending the creeds if it is found to be in error. Hardly a sign that creeds dictate what the Bible can and cannot say.
If the creeds are not boundaries in some real sense, then they have absolutely no purpose at all. They are just documents for us to discuss, or paper to line birdcages. Creeds have always been designed to keep members from heresy, and keep heretics out. In other words, boundaries.
(1) a given confession of faith as an "outline." That allows for this or that point to be disputed; it allows for an overall sameness is thrust while simultaneously allowing different people to fill in gaps in different ways. (2) A confessional tradition as setting "trajectories". I like this option because it assumes growth, change, development and even divergence over time (i.e., it is in step with reality).
In the article he gives as historical evidence the Presbyterian practice of allowing scruples to the Westminster. There is no doubt that many today in the OPC and PCA view the Westminster in one of the two ways suggested by Daniel. Yet, I believe Daniel’s argument fails for the following reasons.
1. The scruples to a confession are by no means universal. Yes, American Presbyterianism allowed Scruples in the Adopting Act, but there are many other traditions that do not allow scruples to any points. For example the RCUS does not allow one to scruple. It is strict subscription or find another denomination. So while Daniel’s point may help him in American Presbyterian circles, it does not help in trying to say confessions in general should be 'trajectories.’
2. This is not the view churches have taken throughout history. Just look at the Nicaean Creed as an example. The creed was written to exclude men like Arius from the faith. One could not scruple the word ‘homoousian’ in the Nicaean Creed. It was not viewed as a trajectory to launch new way of thinking. In fact it was reaffirmed at Constantinople, Ephesus, Chalcedon, and I could go on and on. The point is that early creeds were not viewed the way proposed at Sibboleth. The creeds were drawn up precisely as boundaries. The creeds kept out men like Arius and Nestorius.
3. The creeds tell us what the Bible says and does not say because they are summaries of the teaching of the Word. Daniel tries to make the jump that creeds then also tell us that the Bible cannot say certain things. I disagree with this jump. Daniel’s argument assumes a some things, and one is that people today will be able to see truths in the Bible that the earlier generations missed. The creeds received and used today do not speak on areas of the Bible that are unclear. Has anyone ever seen a creed that mandates a particular end times view? The creeds are usually about salvation, Christ, and God. Not exactly hidden subjects in the Bible. Also, every denomination that I know of has a procedure for amending the creeds if it is found to be in error. Hardly a sign that creeds dictate what the Bible can and cannot say.
If the creeds are not boundaries in some real sense, then they have absolutely no purpose at all. They are just documents for us to discuss, or paper to line birdcages. Creeds have always been designed to keep members from heresy, and keep heretics out. In other words, boundaries.
Friday, December 09, 2005
Is Sandlin part of the Federal Vision?
Andrew Sandlin has made it known that he is not a follower of the so called Federal Vision. He points out that he is not in agreement with many points put forth in the Auburn Avenue theology, such as sacramental efficacy and union with the Church being union with Christ, nor is he a high churchmen. These things I freely acknowledge, and do not challenge. Despite this I have from time to time placed Andrew Sandlin as a promoter of the Federal Vision on this blog. Allow me to give my reasons, and then give your feedback of whether or not I should continue to include Rev. Sandlin as a promoter of the Federal Vision. I am willing to be convinced either way on this one.
The main reason I have occasionally included Rev. Sandlin is his holding to Theological Development. I believe that this is a central tenant of the Federal Vision. In a sense Theological Development serves as the glasses one needs to have the Federal Vision. Simply because Sandlin ends up in different places than most of the Federal Vision adherents does not disqualify him.
Another reason is that Rev. Sandlin agrees with the great work of Theological Development, Christian union. Sandlin participated in the old Reformed Catholicism blog arguing for union between Protestant and Rome. He can be found to be calling Roman Catholics brothers from time to time, and even claims the Eastern Orthodox formula for the Trinity cannot be improved upon. Which, by the way, has always made me wonder if he holds to the fact that the Spirit proceeds from the Son, but that may be a conversation for another day.
Sandlin does end up in the same place as many Federal Vision adherents on other issues as well. He has a similar dim view of creeds holding that only the early church creeds ending with Chalcedon are the test of orthodoxy. He basically agrees with Norman Shepherd’s view of justification, which seems to be a major center piece in the current debates.
Thus, in summary, Sandlin does hold to what I consider the foundation of the Federal Vision, and holds to one of its pillars, the justification view espoused by Norman Shepherd, but not to the other major pillar of sacramental efficacy. As for his other two denials. I believe the high liturgy movement to be a non-essential, and it should not disqualify one from being a Federal Vision man, and his third statement would probably draw ire from most Federal Visionists, and thus I do not see how it applies.
If I have done Rev. Sandlin an injustice in your opinion, I would like to know.
The main reason I have occasionally included Rev. Sandlin is his holding to Theological Development. I believe that this is a central tenant of the Federal Vision. In a sense Theological Development serves as the glasses one needs to have the Federal Vision. Simply because Sandlin ends up in different places than most of the Federal Vision adherents does not disqualify him.
Another reason is that Rev. Sandlin agrees with the great work of Theological Development, Christian union. Sandlin participated in the old Reformed Catholicism blog arguing for union between Protestant and Rome. He can be found to be calling Roman Catholics brothers from time to time, and even claims the Eastern Orthodox formula for the Trinity cannot be improved upon. Which, by the way, has always made me wonder if he holds to the fact that the Spirit proceeds from the Son, but that may be a conversation for another day.
Sandlin does end up in the same place as many Federal Vision adherents on other issues as well. He has a similar dim view of creeds holding that only the early church creeds ending with Chalcedon are the test of orthodoxy. He basically agrees with Norman Shepherd’s view of justification, which seems to be a major center piece in the current debates.
Thus, in summary, Sandlin does hold to what I consider the foundation of the Federal Vision, and holds to one of its pillars, the justification view espoused by Norman Shepherd, but not to the other major pillar of sacramental efficacy. As for his other two denials. I believe the high liturgy movement to be a non-essential, and it should not disqualify one from being a Federal Vision man, and his third statement would probably draw ire from most Federal Visionists, and thus I do not see how it applies.
If I have done Rev. Sandlin an injustice in your opinion, I would like to know.
False Charges of Icon Worship
Mark Horne argues against using icons in worship and is upset that Woodfuff Road Presbyterian Church claims that Federal Vision adherents promote the use of icons in worship. Some how an unpublished book by Guy Waters serves as the source.
Before continuing, I should point out that I am a former member of Woodruff Rd. PCA. I was there under Dr. Rod Mays, and briefly there for the current pastor, Rev. Carl Robbins. That being said, I have to agree with Rev. Horne. I have never run across the promotion of iconography in worship by any of the Federal Vision blogs or books. I have not read them all, but I have read enough. I do not have the context for Guy Waters’s remarks, so I will withhold judgment, but the session of Woodruff Rd. has to take that statement down. If they believe they have proof, they should produce it. If their only proof is Guy Waters, then they need to take it down. Rev. Horne did not allow comments on his blog post concerning the subject, but if he did, I would have urged him to bring Woodruff Rd. up on charges before the GA or whatever court is appropriate.
Don’t get me wrong. I am against the Federal Vision, and I think it heresy. However, it can be argued against and defeated without making up false accusations. I sincerely hope that Woodruff Rd. will remove the claim of iconography or back up their assertion.
Before continuing, I should point out that I am a former member of Woodruff Rd. PCA. I was there under Dr. Rod Mays, and briefly there for the current pastor, Rev. Carl Robbins. That being said, I have to agree with Rev. Horne. I have never run across the promotion of iconography in worship by any of the Federal Vision blogs or books. I have not read them all, but I have read enough. I do not have the context for Guy Waters’s remarks, so I will withhold judgment, but the session of Woodruff Rd. has to take that statement down. If they believe they have proof, they should produce it. If their only proof is Guy Waters, then they need to take it down. Rev. Horne did not allow comments on his blog post concerning the subject, but if he did, I would have urged him to bring Woodruff Rd. up on charges before the GA or whatever court is appropriate.
Don’t get me wrong. I am against the Federal Vision, and I think it heresy. However, it can be argued against and defeated without making up false accusations. I sincerely hope that Woodruff Rd. will remove the claim of iconography or back up their assertion.
Tuesday, December 06, 2005
The Dilemma of the PCA
In 2001, the Presbyterian Church in America decided that the phrase, God created, “in the space of six days” in the Westminster Confession of Faith could mean a variety of things. Most of these views had little or nothing to do with “six days.” One should notice that recommendation number 2 states that the “diversity of views” means that the Westminster’s view must take a back seat to allow everyone else’s view a place at the table. People at the time worried that this would lead to a slippery slope that would expand beyond the creation controversies into other areas of the Confession or theology.
Welcome to the bottom of the slippery slope. The “diversity of views’ argument is being tossed around by almost all the Federal Vision adherents. They want the Westminster’s view to take a back seat again, and allow the many other views on doctrines like justification and the sacraments. They can cite Norman Shepherd and his redefinition of faith to say in thesis number 11 “Justifying faith is obedient faith,” as a diversity of views. Then they can have the Westminster’s phrase “Faith, thus receiving and resting on Christ and His righteousness, (XI.2)” to actually mean ‘receiving, resting, and acting.’ Or one could redefine the ‘righteousness of God’ as his faithfulness rather than his moral perfection and apply that to any passage he wanted. This would allow them to deny a covenant of works (VII.2) among other things. This then is the dilemma how to stop such redefinition. Sadly, the answer is plain. The PCA has no ability to stop them. In fact, the precedent is in favor of allowing the diversity of views to exist. Creation was sacrificed in order not to look anti-intellectual in the world’s eyes, and now all the Confession is sacrificed to the Federal Vision and to whoever else comes along. Gone are the days when the Confession said what it meant. Now, are the days when the Confession says one thing, but all other voices are acceptable.
Welcome to the bottom of the slippery slope. The “diversity of views’ argument is being tossed around by almost all the Federal Vision adherents. They want the Westminster’s view to take a back seat again, and allow the many other views on doctrines like justification and the sacraments. They can cite Norman Shepherd and his redefinition of faith to say in thesis number 11 “Justifying faith is obedient faith,” as a diversity of views. Then they can have the Westminster’s phrase “Faith, thus receiving and resting on Christ and His righteousness, (XI.2)” to actually mean ‘receiving, resting, and acting.’ Or one could redefine the ‘righteousness of God’ as his faithfulness rather than his moral perfection and apply that to any passage he wanted. This would allow them to deny a covenant of works (VII.2) among other things. This then is the dilemma how to stop such redefinition. Sadly, the answer is plain. The PCA has no ability to stop them. In fact, the precedent is in favor of allowing the diversity of views to exist. Creation was sacrificed in order not to look anti-intellectual in the world’s eyes, and now all the Confession is sacrificed to the Federal Vision and to whoever else comes along. Gone are the days when the Confession said what it meant. Now, are the days when the Confession says one thing, but all other voices are acceptable.