Douglas Wilson: Federal Vision No More?

Douglas Wilson has posted an interesting piece over on his blog (HT: Mel Duncan). I will first summarize what I believe him to be saying, and then say what I think about it (though these won’t be rigidly separated).

What I Believe Him to Be Saying:

In this piece, Wilson asks that the whole post be read carefully in order to determine what he is and what he is not saying. Furthermore, he rightly notes that it is impossible to say everything that needs to be said all in one post. Such are the limitations of the blog. In the introduction, then, he says that half of the post will be retractions, and the other half, in effect, qualifications and clarifications.

In the second section on the reasons for retractions, after a brief personal note on his conversion to Calvinism, he draws a parallel with what happened with the FV, thus leaving him with the following options:

So I have finally become convinced that the phrase federal vision is a hurdle that I cannot get over, under or around. The options are therefore limited. I could abandon my actual position and adopt what most people think of when they think federal vision, or I can continue my futile quest of explaining it just one more time, or I could abandon the phrase, and let everyone know that I have done so. So I have finally become convinced that the phrase federal vision is a hurdle that I cannot get over, under or around.The latter option is what I have decided to do.

In the next section, entitled “A Different Kind of Difference,” Wilson distances what he used to call “amber ale” FV from Federal Vision entirely. In other words, he believes now that what he is attempting to say is not what the FV is doing. Or, to put it another way, he believes that “Oatmeal stout” FV should just be the FV, and that what he is doing is something else.

The next section is “On Seeking Forgiveness,” wherein he acknowledges that some of the critics of the FV attempted to be fair-minded. He says that there were some things about the FV that worried him in the same way and to the same extent as they did the critics, and that he should have said more about that. He says that his point in this is to attempt to pinpoint where it is that he needs to ask forgiveness. He confesses that he used the alleged incompetence of some of the critics to mute the genuine points of criticism that were there. I suspect I would fall into the “incompetent critic” category, rather than the “fair-minded critic” category, especially after my retraction. However, the vast majority of our debates were at least civil, and pretty well focused on issues, rather than attacks on personalities, so who knows? It is not that I feel that Wilson has to apologize to me. I don’t think that. I would rather see him reformulate things in a confessional way.

The next section, entitled “Trajectories” says outright that he does not believe that he is going in the same direction theologically as, say, Peter Leithart.

The next section really begins the second half, or second purpose of what he wants to do, which is to clarify what he does not mean, and what he is not retracting. He is not retracting his theology. He is retracting what he would call or label his theology. He doesn’t have a new label for his theology except for his claim to be a “Westminster Puritan within an irenic river of historic Reformed orthodoxy.” This is confirmed when he says that he would not retract anything he signed off on with regard to the Joint Federal Vision Statement (for critique, see here, second paragraph for an index of my critiques). He notes the consensus nature of said document, and says that he would want to go in certain directions with it while others would want to go in other directions.

In the last section, he taxonomizes the Reformed world as having three branches: pietistic, confessional, and Kuyperian, and says that although he leans Kuyperian, he would rather work for a synthesis of all three. I am guessing that the coherence of this point with the previous point has to do with the direction he wants to go.

What I Think About It

So what do we make of all this? To a certain extent, I think that the proof will be in the pudding, as it were. What are the details of this perceived different trajectory? It does not sound as if there is any huge shift in his doctrinal thinking. The biggest problem with Wilson’s theology was the faith/faithfulness combination, and (at least this is what I remember from 7 years ago) the conflation of faith’s aliveness with faithfulness as related to justification, and the rejection of the law/gospel distinction as it is normally formulated (as by Ursinus, for instance, in his commentary on the Heidelberg). It is my contention that every signer of the JFVS compromised justification by faith alone.

It is also my contention that paedocommunion is a completely different understanding of how the Lord’s Supper works than the Westminster Standards (see this post for the 17 places that PC contradicts the Westminster Standards). These things, in my opinion, are obstacles to Wilson’s claim that he is simply a “Westminster Puritan within an irenic river of historic Reformed orthodoxy.”

However, his obvious breach with Leithart is encouraging, in that Leithart advocates an end of Protestantism, which Wilson clearly does not espouse. So, there does seem to be at least some shift in doctrinal position. There does not appear to be enough, in my opinion, for me to be comfortable saying that he is confessional.

But I have this question for him: if he is admitting that he may not have seen the trajectories of some issues as clearly as some of the “fair-minded critics,” then isn’t it at least possible that some of the critics he has previously thought of as basically imbecilic may not be quite so far off the mark as he supposed?

Building on this is the question of how the FV proponents have been treated. All one has to do is read the history of how the Remonstrants behaved during the time of the Synod of Dordt to realize that almost the same doctrinal issues were in play, and almost the same tactics were used by the Remonstrants. Charges of breaking the ninth commandment were being thrown around like confetti, like the FV proponents. One thing that would be nice is if Wilson would point out how much the FV proponents have slandered critics by charging them with misrepresentation, when the critics might possibly have understood things quite a bit better than the accusations would have let on.

I believe it would be fruitful to interact more, so I hope Wilson will go into more detail and clarifications, specifically about justification, baptism, perseverance, union with Christ, and paedocommunion.


The OPC Report on Republication, Part 6

In this post, we will address the first part of Chapter 2 of Part 1 of the report, which addresses the subject of typology. Typology is much disdained in today’s academia, since it assumes a Christian view of the Bible. Even in Fairbairn’s time (Patrick Fairbairn is the author of what is surely the most definitive work on the subject), typology was on the decline. What is typology? Typology is NOT allegory a mistake commonly made even today. Some have merely said that typology was akin to allegory. Others have said that there is practically no difference. The difference is actually rather easy to see. Typology sees a historical connection between something in the Old Testament and something in the New Testament. There is always a crescendo, or heightening in the process whereby the antitype is better than the type. The New Testament itself does this on several occasions. 1 Peter 3 refers to baptism as an antitype of Noah’s flood. Romans 5 calls Adam a “type” of Christ (verse 14). Again, in 1 Corinthians 10, things that happened in the time of Moses are called “types” for our benefit (verse 6). There is therefore a typology of the New Testament, at the very least, that we can explore. Allegory is not tied to two historical events. It takes one historical event and idealizes it, such that the pattern is attached to the air. It should be noted that the word “allegory” does not, of itself, point to the concept. Paul uses the word, but not the concept, of allegory in Galatians 4. Hagar and Sarah are types of historical realities, not idealizations. Therefore, even though Paul uses the word “allegorize,” he is not allegorizing.

The main question that the report addresses is the scope of typology. According to the report, those who hold to various forms of republication have a more expanded view of typology in the Mosaic economy. There are various aspects of the Mosaic economy that non-republication folks can see as typological. Examples here would include the Red Sea crossing and the Rock of 1 Corinthians 10. The question the report addresses is whether priestly obedience in the Mosaic economy can be assigned a typological function to point forward to an antitypical perfect obedience of Christ. The report seems non-committal on the question, but leans towards opposing such a view (their word is “unlikely”). This is only one particular aspect of the Mosaic economy, of course. It is not clear how other aspects of typology that republication advocates point to would be handled.