Straight Out of Calvin?

Douglas Wilson is going to (eventually) produce a statement of his faith that will be a non-consensus document vis-a-vis the Federal Vision Joint Statement. In this he hopes to clarify where he is now doctrinally, specifically with regard to paedocommunion and the objectivity of the covenant. It will follow the same topical order as the Joint Statement, but will be all Wilson, no consensus. He hopes that people will wish him luck, and then lightheartedly mentions me. I did laugh, by the way, Doug. And I certainly hope for the best and wish you the best in this endeavor.

One of the biggest concerns in my mind, at least, will be the definitions of terms. One of the reasons that the FV theology is so hard to describe is that it tends to use normal Reformed words like “election, regeneration, baptism, justification,” etc., and infuse them (pun intended) with new meaning. This has made communication nearly impossible from the get-go. Many critics have tried (and I am certainly one of them) to understand how the FV uses terms differently. We have been told rather consistently that we just don’t understand. So, one of my hopes is that in this proposed document, Wilson will include lots of very precise definitions of words so that we can see how he is using them. This will make it much easier to compare with the Westminster Standards, to which standard Wilson claims a close affinity.

What will also be helpful will be specific statements of what is repudiated from the Joint Statement. Mere parallelism of document will not convince any critic that Wilson has left errors behind. Wilson was the main editor of the Joint Statement, and the Statement has many significant errors in it. In order for us to believe that he is coming around to a truly Westminsterian viewpoint, some significant repudiation will be required. There is also the consideration that Jim Cassidy wrote about here. I am sure that there are other things which critics will want to see, which we can clarify as Wilson goes forward.

An Open Letter to Doug Wilson

Doug Wilson is older than I. I am therefore hesitant to write this, since it could be perceived as arrogant. However, I am fairly confident that older men than I who are critics of the FV would agree with either all or part of what I am about to write.

Firstly, I want to note that responses I have seen to Wilson’s post are generally skeptical. Wilson has not really moved in his theology, though the responses are also acknowledging gratitude for Wilson’s distance from Leithart. The critics want to see some movement in Wilson’s theology towards the Westminster Standards, though, not just in his terminology. Some still see Wilson’s post as yet another example of slippery language. It’s possible, although I want to leave the door as wide open as possible for Wilson to move towards us.

Secondly, I think Wilson needs to do some rebuilding, specifically, of his theology. Wilson does not have a seminary degree. There is something about a wholesome seminary education that allows one to see the virtues of one’s theological tradition in a holistic way. In the past, I have seen Wilson (and others in the FV tradition) cherry-pick the Reformed tradition, looking only for statements that seem to support their position, ignoring the vastly more solid (not to mention voluminous!) majority of what the Reformed tradition has to offer.

How does one rebuild a Reformed theology? It should happen in an encylopedically sound way. By this I mean that all the theological disciplines need to be seen as interdependent (this is what the science of theological encyclopedia is all about, especially in non-Enlightenment driven, confessionally Reformed circles). In other words, the best works in each discipline ought to be the building blocks that one uses on top of the foundation of Scripture itself (which nothing can replace, of course).

What would these building blocks be? Well, the most encyclopedically sound approach would be to take the best representatives of Reformed systematic theology and read those. The advantage of this approach is that not only do the best systematicians have an eye towards the other disciplines, but also one can have a much better opportunity to learn what “vanilla confessionally Reformed” theology is from its best proponents. The systematic theologies of Calvin, Turretin, Hodge, Bavinck, Vos, and Berkhof come immediately to mind as non-idiosyncratic representatives of the Reformed tradition.

On certain topics, additional focus should be given. The three main topics of the Reformation should have a certain priority after general dogmatics: doctrines of Scripture, justification, and worship. On Scripture, William Whitaker’s Disputations and Richard Muller’s volume 2 of Post-Reformation Reformed Dogmatics will cover most of the important bases. On justification, besides the excellent treatments in the systematic theologies listed above, essential reading is volume 5 of John Owen’s Works, as well as Buchanan’s treatment of justification. J.V. Fesko’s recent book will cover all the modern debates from a confessional perspective. On worship, authors like Calvin, Gillespie, Old, and Johnson seem to me to be the most important.

I have recommendations on commentaries (see the indices), so that leaves biblical theology, church history, apologetics, and practical theology. In biblical theology, one cannot do better than Vos, Beale, Goldsworthy and Clowney. For church history, there is Kuiper’s history of the church, which, although brief, is exceedingly good. One will have to go outside the Reformed tradition a bit, however, if one wants more depth in general church history. There is d’Aubigne, of course, but even he does not cover everything. Nor does Schaff, who is somewhat idiosyncratic, as good an historian as he was. For apologetics, one reads Van Til, Bahnsen, Oliphint, Pratt, and Edgar (Wilson is already an accomplished apologist). For practical theology, one needs to read the Puritans, the Puritans, and a little more of the Puritans. Owen, Brooks, Bunyan, Goodwin, Flavel, Sibbes, Manton, and Edwards come to mind.

So, suppose Wilson answers by saying, “I’ve read all these, what more must I do to inherit eternal life?” My response would be, “How did you read these?” Did you read them in order to confirm what you already hold by virtue of listening too much to the modern FV proponents, Girard, and a few other authors? I suspect not, in which case they need to be reread. Read for the center of confessional Reformed theology. Dig deeper, not sideways. Ditch the Joint Statement entirely. Don’t go for idiosyncratic, but instead go for the vanilla. The whole Reformed world would welcome you back.

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.

Old and New Testament Sacraments

One of the most controversial aspects of sacramental theology is the relationship between the Old Testament sacraments of Passover and circumcision (and some would even dispute that they are sacraments!) and the New Testament sacraments of baptism and the Lord’s Supper. I am not going to treat this subject exhaustively at all. There are just two points that I wish to make, fueled by Vos’s discussions in volume 5 of Reformed Dogmatics, pp. 103-104.

The first point that Vos makes is that the Old Testament sacraments are types of Christ, not of the New Testament sacraments. There is, indeed, a correspondence between the two sets of sacraments. However, there is not a typological relationship between the two (p. 104).

The second issue is something that has bothered me for a while. Why is it that the recipients of the Passover have in an important way narrowed (those who can discern the Lord’s body versus all children in the Passover, thus making an age differene), while the recipients of baptism have broadened (all children and believing adults on their conversion, not just the male children)? Of course, it is merely a Baptistic assumption that the New Testament sacraments must be alike in how they work. There are several important differences between baptism and the Lord’s Supper, which we will not get into here. But why has the change to New Testament sacraments resulted in a seemingly opposite scope for circumcision giving way to baptism, and Passover giving way to the Lord’s Supper? Vos offers an explanation I have not seen elsewhere (though I would be surprised if this explanation originated with him: anyone know of sources from which this could have come?):

[I]n Israel the sacraments, besides their significance for the covenant of grace, also had a national aspect, from which a difference in practice arose between them and the New Testament sacraments on a few points. For us, one comes to the table of the Lord only after one has learned to discern the body of Christ. In Israel the children also ate the Passover. This was because the Passover together with its covenantal significance had national significance. The same is true for circumcision. Baptism in the New Testament is administered to both sexes of the children of believers. In the Old Testament, circumcision was only for infant boys. Indeed, in the national life of Israel only the men counted and represented the women, and this also had to come to light outwardly (p. 103).

There might be some fruitful ground here for answering both the Baptists and the Federal Vision folks, who both have the same error in treating the NT sacraments as working the same way. Indeed, as a friend of mine once said, the problem of the FV’ers in their sacramental theology is not that they have over-reacted to Baptistic theology in every respect, but that they have not thrown off the problems of Baptistic thinking enough. It must be born in mind that most FV’ers were Baptists before they became FV.

Is the Federal Vision Gone?

Since the internet debate has died down quite a bit from its heyday about a decade ago, many people have assumed that the Federal Vision is gone and dead. A highly erroneous conclusion. It is not dead. Every one of its proponents is still out there, spreading their false doctrine industriously, now under cover of darkness, since they no longer present themselves as targets online. The missions field is especially problematic, with the FV gaining ground in Russia, Eastern Europe, and parts of Africa. Even in the PCA, the issue is not dead. Jeff Meyers is still at large, as is Mark Horne. They are influencing many Covenant Seminary grads through their internship programs. Douglas Wilson is basically the only FV proponent still visible much on the internet, as we might expect, since he is the one who presents the public persona of the FV. If anything, the battle concerning the FV, while it has practically disappeared from the internet, is still very much alive and well in churches.

Enter now my friend Dewey Roberts into the field. He argued the Leithart case before the SJC. The SJC had determined that Dewey had not proven his case. A large part of that, I suspect, is that Dewey was probably using early drafts of his book to argue his case. When I talked to him about it on the phone, he was saying many of the things that came out in the book. Before the SJC, the way to win a case is to compare the teachings of Leithart (or whoever is on trial) to the Westminster Standards only. Here is what the defendant believes, in his own words, and here is what the Westminster Standards say. Dewey’s purpose in this book is much, much broader than that. He is comparing the Federal Vision to historic Christianity, and his findings are that they are two different things. The main thesis of the book is that the Federal Vision is either Pelagian or Semi-Pelagian in its system, and is therefore not Christian doctrine.

Knowing as I do the history of the Leithart case rather well, I think I made the same mistake Dewey did, actually, but from the reverse direction. Dewey argued his book in front of the SJC, while I expected his performance in front of the SJC negatively to impact the book. Neither of us was right. This book is quite well done, carefully argued, and theologically perceptive. I thought, over the course of some 350 blog posts, and countless comments, that I had considered the FV from just about every possible angle. Dewey showed me wrong. He has many angles that I had not thought of before. If the peacefully slumbering PCA (at least on FV concerns) will read this book, they will find that there is still work to be done, and that we need to do it. The gospel really is at stake, and the Federal Vision really is heresy, not just heterodoxy.

I have a couple of things I would criticize, one very small thing, and one more substantial thing. The small thing is the chapter endnotes. I hate endnotes. I have made no bones about the fact. One has to twist one’s hand in very awkward positions in order to be able to flip back and forth. If the purpose of footnotes is to avoid distracting one from the main line of argumentation, then endnotes fail miserably, because the added time of flipping back and forth makes it very difficult to keep on the thread of the main argument. But chapter endnotes are even worse than book endnotes, since you are constantly losing your place. Why couldn’t we have had footnotes on the same page as the text?

The more substantial criticism I have is the number of times Dewey quoted Guy Waters’s book on the FV as an original source. Now, Waters’s book is truly excellent, and one of the most important publications on the debate. Nevertheless, I prefer to see sources quoted first-hand, rather than second-hand. That way, if one wants to follow the paper trail backwards, one can examine the quotation in its original context much easier. The FV proponents will, of course, cry foul because they, like so many artists, are being misunderstood, boo hoo. The Ninth Commandment is often abused as the last refuge of the heretic. This criticism does not, I think, affect the validity of Dewey’s arguments.

I learned a lot from this book, and I hope that my readers will buy the book and read it, as well. Federal Vision proponents, know this: Dewey has your number, and he got it well. We know what you’re trying to do, and we are on guard.

A Response to Leithart’s “Staying Put”

Over at First Things, Peter Leithart has written a short essay on why he doesn’t want to leave the PCA. This question arose as a result of his participation in the Biola conference which David G commented on here, and I commented on as well.

His reasons for staying put are primarily pragmatic. He would have to navigate an unfamiliar landscape, and figure out who his friends and enemies are. As if in anticipation of possible objections, he writes that “Even pragmatic reasons aren’t entirely pragmatic.” What he mans by that is explained in the next sentence (referring to James Buchanan): “[T]he status quo isn’t decisive, but it does have ethical weight.”

He states that his primary reason is theological. I wonder about that. Put simply, his primary reason seems to be that since we don’t know what the church of the future will look like, he will stay put for now, because God is constantly overturning our expectations.I wonder why that is a reason for not joining the RCC. The unknown future cannot determine our actions in the present. There are only some things we know for sure: Christ’s second coming, judgment, glorification, things that the Bible has revealed. But the Bible also has things to say to us about determining our present course of action based on the unknowns of the future (“There’s a lion in the street!”). One wonders why he says later in the essay that we cannot know what the church of the future will look like, but earlier he seems rather confident that “Though both are crucial to the future of Christianity, neither Roman Catholicism nor Orthodoxy is the Church of the future.” How does he know that? (I am here basing my question on his presuppositions, not my own).

He has additional theological reasons (Purgatory, Marian doctrines, Papacy, icons, and “ambiguities” regarding justification and tradition) for staying put. But if these do not constitute reasons for believing that the RCC is a false church, then they also cannot trump church unity, can they? I still come back to the idea that if the RCC is a true church, then we ought to be a part of it. My own position is that the RCC is a false church because of these reasons (though I would not phrase the RCC position on justification as “ambiguous.” There is hardly any ambiguity in Trent’s doctrine of justification). They do not have the gospel. They twist the sacraments into something unrecognizable, and their version of church discipline is surely wide of the mark in the papacy. The marks of the church are therefore either so twisted as to be negligible, or else non-existent. The ultimate reason (for me) for not viewing the RCC as a true church is its own self-understanding as an extension of the incarnation of Jesus Christ. This is idolatry of the church. It is man worship, church worship. It takes what belongs only to Jesus and gives it to the church, despite its own claims that it does not do that.

He then goes back to the more pragmatic reasons related to what he would have to say about his Eucharistic experiences (this is the by-now familiar charge of his that becoming Roman Catholic would be for him a step backwards in catholicity).

In response to this essay, I would answer that pragmatic reasons, even if he thinks they are not purely pragmatic, are not a reason to trump church unity. Would he use the same reasons about the Eucharist in counseling a person who was contemplating leaving the RCC? Would he counsel them to leave or stay if they said that they would be leaving behind their social group, and that they would have to learn an unfamiliar terrain? The theological reasons he adduces are not enough for him to declare the RCC to be a false church.

Tribal Congregationalism and future of the PCA

Posted by Bob Mattes

I have used the term “tribal congregationalism” several times in recent blog posts and comments. I stated the basic definition most succinctly in this post as:

The PCA [Presbyterian Church in America] has become a tribal congregationalist denomination where particular errors find toleration in specific presbyteries that remain unaccountable to the denomination as a whole.

I have been asked to expand upon that definition, hence this post.

Amongst the important elements of good leadership are empowerment and accountability. Empowerment includes the idea of delegation, wherein I assign a task or function to a person or group. When empowered, that person or group then has the tools and authority to accomplish the assigned task or function, along with clear expectations and desired outcomes.

With empowerment must also come accountability to the leader who assigned the task or function. Accountability can include things like deadlines, progress reports, specific intermediate goals, etc., as well as the actual final outcome. A good leader delegates tasks and functions, empowers those assigned to those tasks and functions with the tools and authorities necessary, provides clear expectations and desired outcomes, and holds the empowered accountable for the results.

We see these principles generally at work in the PCA’s Book of Church Order (BCO). We have three levels of church courts, each with specific tasks and functions assigned, specific expectations, and each empowered to carry out their tasks and functions as delineated in the BCO (BCO 1-1, 1-5, 3-2, 10-1, 10-2, 11-4). Through review and control (BCO 11-4, Chapter 40), each court is held accountable to the broader courts. That is, sessions are held accountable to presbyteries through the review of their minutes and general knowledge of their activities. Presbyteries, in turn, are held accountable via the same tools to the General Assembly. That’s Presbyterianism 101.

When that process breaks down, we have processes for church discipline (BCO Chapters 29 to 40). Individual courts hold their members accountable through investigations, counseling and, as a last resort, trials. Each court’s execution of the discipline process is reviewed by the next broader court for their fidelity to our Constitution – the Westminster Standards together with the BCO. That’s Presbyterianism 102.

Unfortunately, while the theory is sound, the execution is found lacking in the PCA these days. We created an outlier judicial commission, the SJC, which as constructed differs from the actual church courts (BCO 15-3) in that it is not directly accountable to the General Assembly (which created it) for its specific actions or decisions (BCO 15-5). Therefore, the three court structure, the courts being one (BCO 11-3), is broken in the PCA because of an unaccountable judicial commission (BCO Preliminary Principle 7).

The breakdown of the above basic leadership elements and processes that implement them has been manifest in recent decisions in the PCA. The Committee for the Review of Presbytery Records rightly called out a specific presbytery’s decision accepting officers who hold to paedocommunion (the unbiblical serving of communion to infants and toddlers in violation of 1 Cor 11:27-29; WCF 29, WSC 96, 97; WLC 168-177) to the General Assembly, but the latter decided not to hold that presbytery accountable. The General Assembly permitted, by inaction, officers that practice of intinction, which also violates the Scriptural model for communion (Mt 26:26-28; Lk 22:17-20; 1 Cor 11:23-29) as well as the Westminster Standards (WCF 29.3; WLC 169) and the BCO (58-5). The SJC gave a pass to the teaching and practice of Federal Vision errors by church officers in the Leithart and Meyers cases by choosing to decide those cases based on technicalities rather than directly addressing the underlying heresies (Mt 23:22-24).

Perhaps just as bad, progressive political parties now operate freely but in secret in the PCA, outside of any accountability to the church courts. The National Partnership and Original Vision Network seek to turn the PCA into a “broadly Reformed” denomination without defining “broadly Reformed.” Given their tolerance of intinction, paedocommunion, female deacons, etc., I think that we can guess which way they lean. I sincerely believe that the word “confessional” is used as an byword in their secret emails and meetings. Secret hearts and sorry tales will never help love grow.

The net result of this lack of accountability for officers and presbyteries tolerating, holding, teaching, and/or practicing serious errors has been the creation of a system which I call “tribal congregationalism.”

The tribes refer to presbyteries that tolerate officers holding, practicing and/or teaching specific errors within their boundaries. I witnessed first hand that seminary graduates know which presbyteries are likely to accept their paedocommunion views, for example, and in which presbyteries to avoid even attempting ordination. Federal Visionists have a very good idea of which presbyteries they shouldn’t bother transferring into (Leithart obviously isn’t as smart as some folks think he is). And so on with intinction, theistic evolution, female deacons, etc. Each erroneous officer or candidate seeks out safety in his applicable tribe. Some tribes overlap or tolerate multiple errors, others do not. Safe conversations seek out supporting tribes.

The congregationalism part of the term comes from the lack of accountability outside the tribe. We nod and wink at specific presbyteries that tolerate officers who practice or teach Federal Vision, paedocommunion, intinction, female deacons, theistic evolution, et al. A majority of the commissioners at General Assembly have apparently consistently desired to avoid offending or judging deviant officers. Net result = no accountability. Specific errors thrive within the bounds of each tribe without accountability to the denomination at large. That’s what I call tribal congregationalism, and ultimately it will destroy the PCA.

Sound too drastic? Consider PCA congregants who travel or transfer around the country, which describes many in our mobile society. I have seen families bring their little toddlers up for communion, only to be refused by faithful officers who take the Scriptures seriously. Even when reached out to after the service, these families rarely return to a PCA church in a faithful presbytery, usually winding up in the Communion of Reformed Evangelical Churches (CREC). On the flip side, I get emails from families traveling or moving to questionable presbyteries, wanting to know which churches are faithful to our Constitution, and hence to the Scriptures since PCA officers swear that our Standards contains the system of doctrine taught in holy Scripture. Sadly, sometimes I point them to the Orthodox Presbyterian Church (OPC) or Reformed Church in the United States (RCUS) or other more consistent denominations because I cannot name a faithful PCA church in their area of interest. The PCA is sowing division and confusion in the wind, and will reap the whirlwind (Hos 8:7).

I hear, especially from young officers, that the PCA must reach out to and welcome the diverse cultures in our country, because we won’t survive if we don’t do so. I agree. You won’t find a more diverse cultural settings than the greater Washington D.C. area in which God planted the church in which I am honored to serve. I see first-hand every week that the gospel of Jesus Christ knows no cultural boundaries. People around the world share one overarching characteristic – they are all sinners in need of salvation by grace alone, through faith alone, because of Christ alone, with the Scriptures as the only inerrant and infallible rule for faith and practice. That sentence is the most missional statement that you’ll ever see outside of Scripture itself.

That welcoming of sinners from diverse national, ethnic, economic, etc., backgrounds won’t break the PCA. Rather, by God’s grace that people-diversity will strengthen His Church. What WILL break the PCA is the diversity of theology and worship beyond the bounds of our Constitution and the regulative principle, both firmly based on Scripture, now found and growing in the PCA.

The empowerment and mutual accountability of Presbyterianism is fundamentally incompatible with tribal congregationalism. So, I’ll say it again: The PCA is sowing confusion in the wind, and will reap the whirlwind. We need to decide if the PCA will follow the church in Sardis (Rev 3:1-6) or the church in Philadelphia (Rev 3:7-13) and act now on that decision. May God give us the wisdom to take after that faithful church in Revelation 3:7-13.

Posted by Bob Mattes

A Qualification

As my good friend David has written a critique of Carl Trueman’s comments, and Carl taught me at WTS, I thought that I should go ahead and listen to the whole thing and see if I agreed with David. As these are two very dear brothers in Christ, it behoves me to be extremely careful in what I say. You can listen to the whole thing here. Also, there are a lot of comments on this post that are extremely thoughtful and well worth pondering.

I would say that I agree, by and large, with David’s assessment of the weaknesses of Trueman’s presentation, but that I would want to offer a qualification of it. This qualification is based on what Trueman used to tell me in conversation, and I believe he said it in class as well. He said that we need to have a principled reason for not belonging to the Roman Catholic Church, and that it has to be doctrinal. If we do not have that, then we are living in sinful schism. Schism is a terrible sin. This is why Leithart’s position is, to my mind, completely incoherent. If the differences between Protestantism and Rome are not salvific in nature, then Leithart is living in sin by not being a part of the Roman Catholic Church. Leithart is, in effect, saying that Trent did not anathematize the gospel, a point that Jack Bradley brought up quite ably.

When I use those statements by Trueman that he made before, I come to about the 1 hour 17-25 minute mark, and notice Trueman strongly challenging Leithart on the issues of doctrinal difference between Protestantism and Catholicism. Trueman plainly believes that it is doctrine that separates us from Rome, and that these doctrines that separate us are of a first order nature. They are salvific. They are gospel issues. So, ultimately I believe that Trueman is being inconsistent. He believes that gospel issues separate us from Rome, but he seems willing to admit (or at least refrain from denying) that Rome is a true church. I agree with David that acknowledging RCC baptism is not a sufficient condition for considering Rome a true church (I think that the Southern Presbyterians, particularly Thornwell, got this one right, and that Hodge was inconsistent). For one thing, the Reformers who had been baptized in the Roman Catholic Church, were baptized before Trent happened. No Reformer would have said that Rome had completely apostatized before Trent happened. Now, I firmly believe that Rome is no true church. So Trueman is in the awkward position of denying that Rome has the gospel, and yet of admitting (or not denying) that Rome is part of the true church. I do not think that this position can ultimately stand the test of coherency.

A tale of two letters

Posted by Bob Mattes

The Founding

On 7 Dec 1973, a new denomination sent A Message to All Churches of Jesus Christ Througout the World from the General Assembly of the National Presbyterian Church. The NPC changed names to the Presbyterian Church in America shortly thereafter. The PCA had split from the liberal-and-becoming-worse PCUS. The Message to All Churches laid out the reasons for the split (similar to the U.S. Declaration of Independence) and served as a notice of the new denomination’s beliefs. At the top of the list stood the inerrancy of the Scriptures, and their role as “the only infallible and all-sufficient rule for faith and practice.”

Against the big-tent liberalism of the PCUS, our founders wrote:

We declare also that we believe the system of doctrine found in God’s Word to be the system known as the Reformed Faith. We are committed without reservation to the Reformed Faith as set forth in the Westminster Confession and Catechisms. It is our conviction that the Reformed faith is not sectarian, but an authentic and valid expression of Biblical Christianity. [my bold]

Note the “without reservation” adherence to the Westminster Standards. There was no “good-faith” subscription in view there. The PCA has already headed down the PCUS road on this issue. More on that later.

On the subject of theological error and church discipline, our founders wrote:

Views and practices that undermine and supplant the system of doctrine or polity of a confessional Church ought never to be tolerated. A Church that will not exercise discipline will not long be able to maintain pure doctrine or godly practice.

When a denomination will not exercise discipline and its courts have become heterodox or disposed to tolerate error, the minority finds itself in the anomalous position of being submissive to a tolerant and erring majority.

Anyone watching the two most recent cases against blatant teachers of the Federal Vision errors (pdf file), both of whom are now fellows at the latest incarnation of an attempted Federal Vision seminary, knows that the PCA has already started down the PCUS road in that regard. The PCA has become a tribal congregationalist denomination where particular errors find toleration in specific presbyteries that remain unaccountable to the denomination as a whole.

Please read that open message as it provides an anchor for the PCA as it considers its future. As the philosopher Santayana wisely observed: “Those who cannot remember the past are condemned to repeat it.” The PCA is showing that it is not immune from that wisdom.

The Revision

A small group of 18 teaching elders who were around during the founding of the PCA in 1973 recently signed a letter (pdf file) to the new generation. I want to be clear up front that I respect these 18 elders for their sacrifices for, and contributions to, the church of Jesus Christ over many years. Nothing that follows is meant to reflect negatively on that respect. Nonetheless, my respect for them does not negate my critical thinking on the matters that they publicly present.

Early in the letter, the 18 signers endorse “good-faith subscription”:

Several years ago, after lengthy discussion, we affirmed “good faith” subscription which was a declaration of our commitment to love and respect each other and affirm doctrinal orthodoxy without becoming too broad or too narrow in the way we embrace our confessional standards.

So, since our 1973 founding, the PCA has “progressed” from “committed without reservation” to our Standards, to a “good faith subscription” approach that has opened the PCA’s door to paedocommunion, intinction, female pseudo-officers, Federal Vision, theistic evolution (e.g., Biologos), et al, all of which depart from the Scriptures and the Standards.

After observing that some think that the PCA is too strict and narrow while others think that the PCA is too broad, the 18 opine that:

…these differences of opinion reflect a healthy breadth of views and perspectives that produces an ever present need for love and mutual respect. It does, however, present the PCA with the need for our leadership to always be searching for the center so that unity might be maintained and our mission might be accomplished.

With all due respect to the 18 signers of this letter, that argument represents a significant departure from the vision laid out by the bulk of our founders in the Message to all Churches in 1973.

Keep in mind that only 18 men who were present at our founding signed this letter. Although many founders have gone to be with the Lord, many remain and did not sign the letter. Dr. Morton Smith comes immediately to mind for one. As our first Stated Clerk he had his finger on the pulse of the initial direction of the PCA. Dr. Smith’s How Thy Gold Has Become Din provided a PCA manifesto in the months leading up to the separation. Please read Dr. Morton’s address at the link.

Connections

While I do not believe that the positions from the new letter accurately reflect the consensus of the bulk of elders who founded the PCA in 1973, and hope that I have demonstrated this from original documents, I do believe that the letter agrees well with the more recent Original Vision Network started by TEs Paul Kooistra and Larry Hoop. While I appreciate the contributions that these men have made to PCA missions, their network steers us back to the PCUS “big tent.” For instance, they revised our founders’ words in the Message to All Churches to a vision that would now have us believe that our founders wanted:

a denomination committed to a broadly Reformed theological position, steering clear of both a formless evangelicalism with sketchy theological commitments and a narrow sectarianism that could consume our energies building a theological fortress;

Please go back and read the Message to All Churches and see if you can find a vision for a “broadly Reformed theological position.” Go ahead, I’ll wait. Back? Couldn’t find it? That’s because “committed without reservation to the Reformed Faith as set forth in the Westminster Confession and Catechisms” doesn’t describe a “broadly Reformed theological position.” The latter represents a slide back to towards the old PCUS “big tent.” If the founders had really wanted a big tent, they would have stayed in the PCUS committed “to love and respect each other.” Instead, our founders left an apostate denomination that trampled on both the Scriptures and the Standards.

Conclusion

The Under Secretary of Defense for Acquisition, Technology, and Logistics – the chief weapons buyer for the U.S. Department of Defense – has a great sign on his door. It reads: “In God we trust, all others bring data.” The point being that opinions are nice, but we need to see the data on which one based those opinions.

So, when I read the letter by the 18 elders, the first thing that I did was hunt up the original Message to All Churches and read it to see if the two documents were consistent. That’s what everyone should do whenever any assertion is made from history. History is best learned from original sources, not commentators decades or centuries later.

In this case, the recent letter by the 18 elders seems more in line with the revisionist and euphemistically-named Original Vision Network than the bulk of the PCA founders’ intent in 1973. The original vision is readily available for all to read in the Message to All Churches and Dr. Smith’s How Thy Gold Has Become Din. Please take the time to acquaint yourselves with these documents if you have not already done so.

In closing, I again want to be clear that I respect these 18 elders for their contributions to the church of Jesus Christ over many years. That said, I am not prone to hero worship, so although their work and sacrifices earn them a hearing by other elders like myself and the denomination at large, it does not earn them automatic agreement without the original historical context being considered. In this case, I find that the original documentation does not support their thesis.

Posted by Bob Mattes

Leithart on Justification and Baptism

Posted by David Gadbois

An alert commenter on this blog has noted some unfortunate (but unsurprising) comments from Peter Leithart in a recent web article that he penned:

Does the New Testament teach that “baptism justifies you”? I think the answer is Yes.

This is from an article that was published on the Trinity House blog, less than 2 months ago. Now anyone who has been following the Leithart trial should have realized that this is the logical implication of Leithart’s theology, but it is useful that he would explicitly state this belief, even if at this late hour. In the balance of the article he nowhere attempts to explain how this doctrine is compatible with the historic Protestant doctrine of justification sola fide. That is, the biblical and orthodox belief that we receive the justifying righteousness of Christ solely by the instrument (i.e. the appropriating organ) of extrospective faith in Christ. In passing he admits that his “argument creates difficulties elsewhere in our understanding of both Paul and Protestant orthodoxy.” Well, no kidding. It is a marvel that so many learned men fail to grasp that “alone” means that everything besides faith, including the sacraments, are excluded in justification. But then, logic was never the strong suit for FV.

Additionally, he repeats in this article his error of defining justification as “deliverict”, combining the forensic declaration of justification with an inward delivery from sin. To top it off, he denies the perseverance of the saints when he states that “God regards [those who will apostatize] with favor, counts them as just, for a time” before they fall away.

Now it is certainly important to answer Leithart’s argument on biblical grounds. This has been done, in some cases more directly and in some cases less directly, in various FV-critical books, denominational reports, and perhaps most effectively in Lane’s written testimony in the Leithart case. And we, the blog authors, together with the many smart, gracious, and orthodox commenters, are prepared to continue a biblical critique of these errors in this forum.

However, it is worth pointing out that this article represents a doubling down of error on Leithart’s part, bringing his public teaching more explicitly at odds with the reformed standards (both the Westminster Standards and the 3 Forms of Unity) and, indeed, a fundamental reformational and Protestant understanding of justification. This ought to be sufficient reason for Leithart’s apologists to either find a more honorable line of work or simply admit that his doctrine is incompatible with basic Reformed and Protestant teaching, even if they consider it to be biblical and true. But let’s not continue to pretend that this teaching has any place in the PCA or any other church that claims the historic reformed creeds as their own. The intellectual case for such an idea is threadbare, even if some would hold up the fig leaf of ecclesiastical process as a cover for such foolishness.

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