Interview update

Professor John Frame wrote to me to say that he had previously retracted his remarks about the "stupidity" of Norman Shepherd's critics.

The proximate cause of all error and heresy

An extract from William Cunningham's Historical Theology (you can buy it at an excellent price here):

We have seen, in considering Justin Martyr and Irenaeus, that even in the second century there was, besides much very inaccurate interpretation of particular passages of Scripture, some tendency manifested to deviate from the simplicity of scriptural doctrine as taught by the apostles, though not yet carried out to any considerable extent.

Since there is as much of this tendency manifested by Irenaeus, who was no philosopher, as by Justin, who was well acquainted with the literature and philosophy of paganism, we cannot trace the incipient corruption of doctrine wholly at least to the influence of philosophical speculation, or indeed to any one specific cause, except what is in some sense the proximate cause of all error and heresy,--viz., the want of due subjection to the authority of God's word, and of due diligence and impartiality in the use of the right means of attaining to a correct knowledge of its meaning.

William Cunningham, Historical Theology vol. I, p. 146-7

Penal Substitutionary Atonement

Some helpful words:

Christ's death involves placating God's wrath that was directed against us. Christ himself endured it in our place. In one sense penal substitution includes the ideas of both expiation (the removal of the guilt of sin) and propitiation (appeasing God's wrath).

Because Christ took our place in obeying the Father and in suffering for our sins and because he appeased the wrath of God that stood against us, so he removed all barriers to a restored friendship with him. We are now in harmony with God through the atoning work of Christ.

Robert Letham, The Work of Christ, p. 140, 144

My contention is that "substitution" is not a further "theory" or "image" to be set alongside the others, but rather the foundation of them all, without which each lacks cogency. If God in Christ did not die in our place, there could be neither propitiation, nor redemption, nor justification, nor reconciliation.

John Stott, The Cross of Christ, p. 156

Evangelism and outreach euphemisms for apostasy?

Can the church be trusted with the gospel? Will its preachers be faithful men? This is more than just a question of sound doctrine, it is also very much a question of sound practice. Where does our confidence really lie? Will we risk our all on God's word that he has promised will not return to him void but will accomplish all that he desires?

I cannot help but observe the similarity between the practical denial of the sufficiency of Scripture (the grand narrative proclaimed by the gospel) in our day and in the medieval church. "But may not images be permitted in the churches as teaching aids for the unlearned?" the Heidelberg Catechism asks. "No, we should not try to be wiser than God. He wants his people instructed by the living preaching of his word" (Q. 98).

Contrast this "swim against the tide" attitude with the following thoroughly unheroic fatalism from another pastor: "Evangelical churches have thrived on careful exposition of the Scriptures, and lengthy sermons. But we are approaching the place where there is no intellectual content left in the sermon. So we will be driven to the power of liturgy and the communication of the gospel through the arts."

Why answer a dearth of intellectual content in the sermons by turning to golden calves? Is this really an inexorable, ineluctable destiny? Why not answer the problem of shallow sermons by suggesting substantive ones? Is this all we can expect from today's preachers, so we had just better find a different medium?

The power of liturgy is itself none other than the power of the word as it cascades from the pulpit into everything else, from the call to worship to the benediction. If liturgy possesses its own independent power and the arts may now be our only hope in reaching an idolatrous culture, one wonders whether evangelism and outreach have become euphemisms for apostasy.

Michael Horton, "Challenges and Opportunities for Ministry Today" in Ryken, Thomas and Duncan (eds.) Give Praise to God: A Vision for Reforming Worship, p. 440

Back to work

After the summer break I'm now back at work and preparing four sermons on the cross (sacrifice, propitiation, redemption and justification).

Normal service here will now resume...

A Watershed

A final post before I disappear for a week to Aberystwyth...

Liberalism, old and new, has features that bear more than a passing similarity to Socinianism and Pelagianism. This is noticeable in the movement away from the person and work of Christ in the gospel message, and toward the ethical demands of his teaching. To put it crudely it is the replacement of "the gospel about Jesus" with the message of Jesus. The former, of course, includes Christ's redemptive work and his teaching (he is after all Saviour and Lord, Prophet, Priest and King). The latter, however, has no real place for Christ's redemptive significance beyond the moral influence he exerts. In any this case this has become the thing of first importance in the message. Even when redemptive language is retained it has become largely redundant, ill-fitting Scriptural phrases draped over another Jesus.

Machen said it well in his classic work Christianity & Liberalism:

Here is found the most fundamental difference between liberalism and Christianity--liberalism is altogether in the imperative mood, while Christianity begins with a triumphant indicative; liberalism appeals to man's will, while Christianity announces, first, a gracious act of God.

J. Gresham Machen, Christianity & Liberalism, p. 47

It's time for a holiday

No more new posts here until mid August. We are leaving behind the wet summer here in Britain for warming climes. You can, however, expect some more interviews with senior ministers and seminary professors, on handling false teaching in the church, when I return.

Self deception

Deeply ironic don't you think?

The Myth of Non-Doctrinal Christianity

A very penetrating thinker has observed, "When you hear anyone say 'Away with creeds,' you know that what he really means is 'take mine.'" Everyone has a creed. There is not a single exception. And we live according to what we really believe. How foolish then the prejudice against doctrine. Much of it is based upon ignorance.

Edward Roberts, quoted in Ligon Duncan (ed.), The Westminster Confession into the 21st Century, p. 24

Can you tell what it is yet? Reflections on Trinitarian inferences in the Old Testament

Is the Trinity revealed in the Old Testament? Is it revealed at all clearly in the Old Testament? Did the content of faith in the Old Testament include an awareness of distinct persons in the Godhead? Were Old Testament believers Unitarians with some dim perceptions of distinct divine persons?

One way of dealing with this issue is to claim that the Trinity could not have been revealed in the Old Testament because it would have hindered in some way the clear perception that God is One. This explanation is set against the backdrop of the rampant idolatry and polytheism of the Ancient Near East. Any clear disclosure of the Trinity would presumably have been distorted and corrupted by this theological context. But is this an altogether satisfying explanation?

We ought to remember that this is an inference that is being drawn from the presence of idolatry and polytheism in the Old Testament. As an inference, of course, this may well be acceptable. What I mean by that is simply that the creedal doctrine of the Trinity is itself an inference from the data of Scripture. But in the case of the denial of a clear disclosure of the Trinity in the Old Testament, is this a necessary inference? Can it be substantiated?

Perhaps one of the hidden assumptions of this inference is a devaluing of the content of faith in the Old Testament and even the capacity of Old Testament believers to conceive of plurality in the Godhead. This may be an acceptable working assumption for 19th Century liberalism and its offspring, but not for those whose anthropology is biblical. Are we to assume that conceiving of God in three persons was beyond them? Would Abraham and David have fallen headlong into polytheism if they knew, and believed, that the one true God existed as three distinct persons? Did they not scratch their heads when they met with the angel of God who is identified with God and yet somehow distinct from him? Should we say that this is an implicit Trinitarianism that needed to await the New Testament to be ratified as more than a theological puzzle? By calling it implicit what precisely do we mean?

A further concern with this inferential explanation is the unchanging presence and danger of idolatry and polytheism across the Testaments. Idolatry was just as pervasive in the world of the New Testament as it ever had been. What had really changed in the cultural setting by the time of the incarnation? And then of course we recognise that the apostles left their own record of warnings about the insidious danger of idolatry, warnings that we stand in need of today.

We ought also to remember that the doctrine of the Trinity was believed in the idolatrous polytheistic pagan world of the New Testament, and that largely by a people unschooled in centuries of exclusive monotheism. On the whole, although with the exceptions that Romans 11 points out, it was not monotheistic Jews that believed in the divine messiah but pagans. By joining themselves to the people of God they found that a new history was now theirs. But these Gentile converts had never been schooled in monotheism as Israel had been, and yet, as the pages of the New Testament confirm, they took up the doctrine of the Trinity in Unity with an unblinking certainty. Now if they could do it, how could we relegate the faith of the elect in the Old Testament, a priori, to have been incapable of holding to this high doctrine?

Doubtless a strong counter argument, held in wait mentally throughout the previous paragraphs, is to assert that the great redemptive facts of the New Testament, the incarnation of the Son and the outpouring of the Spirit, establish explicit faith in the Trinity to a level never found in the Old Testament. It is these redemptive facts and their revelatory significance that establish emphatically the doctrine of the Trinity.

And yet we do not have to search in vain in the Old Testament to find that Yahweh will send Yahweh (Zech. 2), and that God's omnipresent Spirit can be grieved (Isa. 63). Must we read these texts in such a way that excludes plurality within the Godhead on the assumption of cognitive incapability? Could it not be the case that the divine Messiah, the God-man, would come as promised? Could it not be the case that God's promised Spirit was conceived of in personal terms and not just as a personification of God's power? The great redemptive facts of the New Testament were first of all the great redemptive promises of the Old Testament. The theophanies of the Old Testament prepared the way for permanence of the incarnation.

Of course it could objected that this Old Testament evidence, even in prophetic form, is scattered and strewn across its pages. The doctrine is simply not presented in a coherent way in the Old Testament. Would that not be to confuse the presence of the doctrine with its systematic form? Is it not the case that the New Testament data of the Trinity also needs to be collated? Warfield spoke of the doctrine of the Trinity being revealed almost as a by-product of the way that God acted interpersonally in redemption. And from these great redemptive acts, interpreted and explained for us in Scripture, the doctrine was then formulated in a clearer creedal form. Not of course that it was unclear previously, scattered as the evidence was throughout the pages of the New Testament. It is hard to see how this criticism can be made absolute. Is there really a need, as one writer puts it to conceive of a "great leap" forward from personifications to persons as we move from the Old to the New Testament?

As a final caveat none of this is to deny the loftiness and mysteriousness of these matters in either Testament. I have not sought to make the case by marshalling all the relevant passages but to argue that it is possible for presuppositions to filter out doctrinal options unecessarily. All of this is simply to suggest that just maybe when David wrote of the LORD speaking to his Lord that he knew in a clearer way than we might have given him credit for just who he was talking about.

The Affirmation of the Truth

The existence of a Confession of Faith is ever a standing defense against the danger of any Church lapsing unawares into heresy...It contains the calm and settled judgment of these profound divines on all previous heresies and subjects of controversy which had in any age or country agitated the Church.

This it does without expressly naming even one of these heresies,--the great Anti-Christian system alone excepted, --or entering into mere controversy. Each error is condemned, not by a direct statement and refutation of it, but by a clear, definite, and strong statement of the converse truth.

There was, in this mode of exhibiting the truth, singular wisdom combined with equally singular modesty. Everything of an irritating nature is suppressed, and the pure and simple truth alone displayed.

William Hetherington, quoted in David W. Hall, "The History of Westminster Assembly Commemorations," in Ligon Duncan (ed.), The Westminster Confession into the 21st Century, p. 8-9

The Departed: Justification by faith alone and the Reformed tradition

Here is a helpful observation from footnote 11 of Sam Waldron's introduction in Faith, Obedience, and Justification: Current Evangelical Departures from Sola Fide:

Any claim to believe in justification by faith alone is a claim to believe it in the sense in which it was held by that tradition. To claim to believe this doctrine, and yet tacitly depart from its classical articulation, is historically and practically misleading. To claim to believe in justification by faith alone and teach contrary to its meaning in the Reformation tradition is like claiming to believe in the Trinity while teaching Arianism or some other doctrine than that articulated by Athanasius, the Cappadocian Fathers, and Augustine.

Waldron articulates three distinctive features of justifying faith that define the doctrine in the Reformed tradition (as found in Luther, Calvin, and the Reformation confessions and catechisms). They are:

1. Justifying faith is defined as passive

2. A distinction (though not a separation) is maintained between justifying faith and obedience

3. A dichotomy, antithesis, or contrast is maintained between (the righteousness of) the law and (the righteousness of) the gospel

Thinking about the Trinity

In no other subject is error more dangerous, or inquiry more laborious, or the discovery of truth more profitable.

Augustine

De Trinitate 1.3.5

The Abuse of the Bible and the Use of Extrabiblical Language

Light is cast on the use of extrabiblical language in the creeds when we consider the behaviour of heretics.

Letham makes this helpful observation in his discussion of potential problems with Trinitarianism:

Part of the problem for the ordinary Christian may be that in its debates and struggles, the ancient church was forced to use extrabiblical terms to defend biblical concepts. This was necessary because heretics misused the Bible to support their erroneous ideas.

Athanasius provides a glimpse of what happened at the Council of Nicea (A.D. 325), when the assembled bishops rejected the claim of Arius that the Son was not eternal, but was created by God, who thereby became his Father. Originally, the statement was proposed to the Council that the Son came "from God." This meant that he was not from some other source, nor was he a creature. However, those who sympathized. with Arius agreed to the phrase, since in their eyes all creatures came forth from God. Consequently, the Council was forced to look for a word that excluded all possibility of an Arian interpretation. Biblical language could not resolve the issue, for the conflict was over the meaning of biblical language in the first place.

Robert Letham, The Holy Trinity, p. 1-2

This point was made quite powerfully by Vincent of Lerins:

Heretics appeal to Scripture that they may more easily succeed in deceiving.

Here, possibly, some one may ask, Do heretics also appeal to Scripture ? They do indeed, and with a vengeance; for you may see them scamper through every single book of Holy Scripture,--through the books of Moses, the books of Kings, the Psalms, the Epistles, the Gospels, the Prophets. Whether among their own people, or among strangers, in private or in public, in speaking or in writing, at convivial meetings, or in the streets, hardly ever do they bring forward anything of their own which they do not endeavour to shelter under words of Scripture. Read the works of Paul of Samosata, of Priscillian, of Eunomius, of Jovinian, and the rest of those pests, and you will see an infinite heap of instances, hardly a single page, which does not bristle with plausible quotations from the New Tesment or the Old.

But the more secretly they conceal themselves under shelter of the Divine Law, so much the more are they to be feared and guarded against. For they know that the evil stench of their doctrine will hardly find acceptance with any one if it be exhaled pure and simple. They sprinkle it over, therefore, with the perfume of heavenly language, in order that one who would be ready to despise human error, may hesitate to condemn divine words. They do, in fact, what nurses do when they would prepare some bitter draught for children; they smear the edge of the cup all round with honey, that the unsuspecting child, having first tasted the sweet, may have no fear of the bitter. So too do these act, who disguise poisonous herbs and noxious juices under the names of medicines, so that no one almost, when he reads the label, suspects the poison.

It was for this reason that the Saviour cried, "Beware of false prophets who come to you in sheep's clothing, but inwardly they are ravening wolves." What is meant by "sheep's closing"? What but the words which prophets and apostles with the guilelessness of sheep wove beforehand as fleeces, for that immaculate Lamb which taketh away the sin of the world ? What are the ravening wolves? What but the savage and rabid glosses of heretics, who continually infest the Church's folds, and tear in pieces the flock of Christ wherever they are able ? But that they may with more successful guile steal upon the unsuspecting sheep, retaining the ferocity of the wolf, they put off his appearance, and wrap themselves, so to say, in the language of the Divine Law, as in a fleece, so that one, having felt the softness of wool, may have no dread of the wolf's fangs.

Commonitorium, Chapter XXV

Dishonest heretics

But heresy is not so great a sin as dishonesty. A heretic who acknowledges that he is such, is a better man than he who pretends to be orthodox while subscribing to a creed which he dislikes, and which he saps under pretense of removing it and adapting it to the times.

W. G. T. Shedd

Quoted in Gary L. W. Johnson [ed.], B. B. Warfield: Essays on his life and thought, p. 240

Which is it?

A brief extract from Tony Jones' paper delivered at Wheaton:

Orthodoxy is a happening, an occurrence, not a state of being or a state of mind or a state-ment.

It's a move from the ontological--orthodoxy is--to the eschatological--orthodoxy will be.

Orthodoxy is an event because God is eschatological. God is the future, and God calls us into the future.

In order for us to know now that "God is eschatolgical" orthodoxy cannot be solely eschatological, it must also be ontological. It must be a statement, otherwise "God is eschatological" is meaningless nonsense. How do we know that God is eschatological? And why make such a claim when you are arguing that such claims are not for now but only for the eschaton?

Carson raised similar concerns about the late Stan Grenz's eschatological-truth proposals outlined in Renewing the Center:

And that leads him to his Pannenberg-inspired references to the eschatological world, leaving unanswered the question about whether we can say anything objective about this world. In any case, what, precisely is the relationship between our "statements" and this "world beyond our formulations"? If the expression "world beyond our formulations" is taken in an absolute sense, we cannot say anything about it, so we may as well stop trying.

D. A. Carson, "Domesticating the Gospel," in Erickson, Helseth, Taylor [eds.], Reclaiming the Center, p. 54

Steps on the way to the destruction of the church

To allow interpretations which reverse the meaning of a confession is exactly the same thing as to have no confession at all

J. Gresham Machen

No one will doubt that Christians of today must state their Christian belief in terms of modern thought. Every age has a language of its own and can speak no other. Mischief comes only when, instead of stating Christian belief in terms of modern thought, an effort is made, rather, to state modern thought in terms of Christian belief.

B. B. Warfield

The Departed: Proponents die but theological deviations live on

Here are two snapshots of theological controversies from over a hundred years ago. Neither issue has passed from the scene even if the opponents on each side have. New ideas in theology are often as old as dirt:

In 1886 the faculty at Andover Seminary published a volume entitled Progressive Orthodoxy. It suggested that theology could no longer be viewed as a fixed body of eternally valid truths but should adjust to the standards and needs of modern culture. What once had been assumed as settled in American Calvinism--the doctrine of the inspiration and authority of the Bible--was now a matter of debate.

In January 1894 Dr. Warfield produced a review of the opinions of Henry Preserved Smith, professor at Lane Theological Seminary, who had espoused the views of Dr. Briggs and had been suspended from the ministry by the Presbytery of Cincinnati in 1892. Warfield showed that Smith's concept of "limited inspiration"--that the Scriptures are infallible only in matters of faith and practice--was opposed to the teaching of the Scripture and the Westminster Confession of Faith, both of which set forth the doctrine of a fully inspired and inerrant Bible. Dr. Warfield wrote that "the new critical theories are consciously inconsistent with the old doctrine of inspiration" and asserted that "it is clear that one or the other must go to the wall."

David Calhoun, Princeton Seminary: The Majestic Testimony, 1869-1929, p. 141-2

Sacking Heretics? Some reflections on institutions and confessions

Here is one of the questions from Dr. Schreiner's interview on penal substitution that provoked comment here and elsewhere.

What would be your pastoral approach to a minister in training who denied penal substitution and a professor at an evangelical college or seminary who held the same views?

I would be patient with a student and try to persuade them of the biblical standpoint. Patience is initially the right stance for a professor as well. But if a professor comes to a settled conviction against penal substitution, he should be removed from his position in my judgment.

Some brief comments.

1. Implicit in the question and answer is the fact that "evangelical" is a term being employed with some minimal confessional content. So by referring to an "evangelical college or seminary" that is taken as shorthand for an institution that has an evangelical statement of faith.

2. This minimal confessional content would include a clear affirmation of the doctrines of sin, judgment, wrath, atonement, and substitution. These words need not be joined together to form a phrase such as "penal substitutionary atonement," but the presence of the doctrines I have listed would be sufficient to articulate the doctrine. As an example the UCCF doctrinal basis affirms that:

Since the fall, the whole of humankind is sinful and guilty, so that everyone is subject to God's wrath and condemnation.

and

Sinful human beings are redeemed from the guilt, penalty and power of sin only through the sacrificial death once and for all time of their representative and substitute, Jesus Christ, the only mediator between them and God.

3. An evangelical college or seminary with a statement of faith would work on a voluntary association principle. If this is what you believe then you may teach here. If your views change then you are morally obligated to teach elsewhere. If you are agreeing to the statement of faith but interpreting it in a way that contradicts what it affirms (and it should be added, if your interpretation subverts the meaning attributed to it by the founders of the institution or compilers of the statement) then you are agreeing to it under false pretenses. There is real integrity is someone saying "I don't believe this, therefore I shouldn't teach here anymore," or "my views have changed and I can in all honesty no longer uphold this statement." But there is no moral integrity in verbally assenting to a statement whilst in actual fact undermining it.

4. There is no curb placed on academic freedom in the voluntary association principle that has not been self chosen. Teaching at an evangelical institution is a choice. The choice has been made to teach what is in accordance with the institution's basis of faith. There are other places where one can teach that do not require an agreement to a confessional statement, or a confessional statement that is inclusive enough to accommodate views that would be ruled out by evangelical institutions.

5. Even if you teach in areas not directly covered by the evangelical basis of faith of that particular institution, or if you teach in an area covered by part of the statement, teaching at that evangelical institution still requires a full affirmation of the statement of faith. You are morally obligated to be faithful to the agreement that you have made. When I taught a first year module in apologetics at WEST I was required to uphold and not contradict the school's doctrinal basis. For me to denigrate in any shape or form that doctrinal basis would be sin. Even if I privately denied one or more points of the doctrinal basis, having come to a "settled conviction" against those points, I would still be morally obligated to withdraw from teaching.

6. Not to uphold voluntary association in this way, with its requirement of confessional agreement and subscription, is a sure way to create "doctrinal indifferentism." It is to treat binding theological agreements as if they were of no consequence. Not only is this intellectually dishonest it is also morally reprehensible.

Against letting standards slip

Fathers and brothers: It is without doubt a very wise provision by which, in institutions such as this, an inaugural address is made a part of the ceremony of induction into the professorship. Only by the adoption of some such method could it be possible for you, as the guardians of this institution, responsible for the principles here inculcated, to give each newly called teacher an opportunity to publicly declare the sense in which he accepts your faith and signs your standards.

Eminently desirable at all times, this seems particularly so now, when a certain looseness of belief (inevitable parent of looseness in practice) seems to have invaded portions of the Church of Christ--not leaving even its ministry unaffected--when there may be some reason to fear that "enlightened clerical gentlemen may sometimes fail to look upon subscription to creeds as our covenanting forefathers looked upon the act of putting their names to theological documents, and as mercantile gentlemen still look upon endorsements of bills."

I wish...to declare that I sign these standards not as a necessary form which must be submitted to, but gladly and willingly as the expression of a personal and cherished conviction; and, further, that the system taught in these symbols is the system which will be drawn out of the Scriptures in the prosecution of the teaching to which you have called me--not, indeed, because commencing with that system the Scriptures can be made to teach it, but because commencing with the Scriptures I cannot make them teach anything else.

B. B. Warfield, inaugural address at Western Theological Seminary 1879

Quoted in David Calhoun, Princeton Seminary: The Majestic Testimony 1869-1929, p. 118-9

The Departed: Reflections on changes in theology not institution

One of the most perplexing features of false teaching is the way that it clings to orthodox words and institutions. Whether knowingly or otherwise the charge has been made that this is dishonest. Not merely intellectually dishonest but morally so.

There is a long, and ugly, history in the church of confessional statements being retained but their meaning being subverted. There is a similarly tragic tale of once orthodox institutions departing from the vision and theology of their founders. Those in error are often left with the power and the property. They have departed from the truth but have at the same time entrenched themselves in the visible institution. This has been the story of churches, seminaries, and denominations.

Daryl Hart, in his fascinating and compelling biography of Gresham Machen, points out that in Christianity & Liberalism Machen:

...attempted to show under traditional theological headings that Christianity was a religion of grace and redemption, and that liberalism, while using traditional Christian phrases, was a religion of morality and human goodness.

D. G. Hart, Defending the Faith, p. 69

This phenomena exacerbates the problem of dealing with heresy. It is a phenomena often bolstered by an attempted philosophic, theological, and even historical justification of their position by those in error. At times it boils down to a battle over exactly who are the rightful heirs of "Evangelicalism," "Anglicanism," or "Presbyterianism." In such situations appeals can be made to the breadth of interpretation in a movement's history, as well as to the extremism of those who insist on particular doctrinal matters. Amazingly attention can be switched from intellectual arguments to the character traits of purists.

Having departed from the faith there is no guarantee that there will be a willing departure from the institution.

Having noted the same problem observed by Machen, Warfield in his article "The Essence of Christianity and the Cross of Christ," (written some nine years before Machen's volume appeared), made this intriguing point:

It may be, as Troeltsch seems to suggest, that "Liberal Christianity" lacks the power to originate a church and can live only as a kind of parasitical growth upon some sturdier stock. It may be that it is not driven by internal necessity to separate itself off from other faiths, on which it rather depends for support.

The Works of Benjamin B. Warfield Vol. III: Christology and Criticism, p. 444

This could be one reason why, having altered their theology, some preachers seek to hold on to their orthodox credentials and the constituency they belong to. Perhaps it is a tell tale sign when their books and conferences make a direct appeal to the disillusioned and disaffected followers of the host movement.

Packer on penal substitution and 'divine child abuse'

Update: the full text of Packer's article is available by kind permission of Uccf at the Reformation21 blog.

NB: news, the magazine for supporters produced by uccf:thechristianunions has a three page feature article by Jim Packer on "Penal Substitution Revisited." Unless it appears on the uccf website I suggest you go here to obtain a copy and to receive regular updates on student work. The full text of Packer's classic lecture What did the Cross Achieve? the Logic of Penal Substitution (Tyndale Biblical Theology Lecture, 1973) is available online here.

Here are a few quotes from the uccf article to give you a taster:

Throughout my 63 years as an evangelical believer, the penal substitutionary understanding of the cross has been a flashpoint of controversy and division among Protestants. It was so before my time, in the bitter parting of ways between conservative and liberal evangelicals in the Church of England, and between the Inter-Varsity Fellowship (now UCCF) and Student Christian Movement (SCM) in the student world. It remains so, as liberalism keeps reinventing itself and luring evangelicals away from their heritage.

Since one's belief about the atonement is bound up with one's belief about the character of God, the terms of the gospel and the Christian's inner life, the intensity of the debate is understandable. If one view is right, others are more or less wrong, and the definition of Christianity itself comes to be at stake.

As I grow old, I want to tell everyone who will listen: 'I am so thankful for the penal substitutionary death of Christ. No hope without it.'

It was with his own will and his own love mirroring the Father's, therefore, that he took the place of human sinners exposed to divine judgment and laid down his life as a sacrifice for them, entering fully into the state and experience of death that was due to them.

Since all this [the work of the Triune God in salvation] was planned by the holy Three in their eternal solidarity of mutual love, and since the Father's central purpose in it all was and is to glorify and exalt the Son as Saviour and Head of a new humanity, smartypants notions like 'divine child abuse,' as a comment on the cross, are supremely silly, and as irrelevant and wrong as they could possibly be.

Both testaments...confirm that judicial retribution from God awaits those whose sins are not covered by a substitutionary sacrifice.

I, having surveyed the penal substitutionary sacrifice of Christ afresh, now reaffirm that here I rest my hope. So, I believe, will all truly faithful believers.

Probably the most insightful comment on contemporary evangelical drift?

The following quotation from Neibuhr appears on a few occasions in David Wells' books. It is the gospel story of choice once you have become disaffected with the redemptive one that focuses on Christ's substitutionary sacrifice.

It is not difficult to see how the marketeer's evangelicalism might begin to resemble the old liberalism, the gospel H. Richard Neibuhr once described as consisting in:

A God without wrath

bringing people without sin

into a kingdom without judgment

through a Christ without a cross.

David F. Wells, God in the Wasteland, p. 82

Heretics have done something wrong

...or maybe not.

God's truth has an inextricable moral dimension to it. Those who choose not to believe it are not merely mistaken, have not merely made an intellectual error: they have done something wrong. That is why the apostles treated heresy as both a departure from true belief and a moral offense.

David F. Wells, God in the Wasteland, p. 42

Luther on style and substance

A few extracts from Luther's dismantling of Erasmus on free will:

...your book is, in my estimation, so mean and vile, that I greatly feel for you having defiled your most beautiful and ingenious language with such vile trash; and I feel an indignation against the matter also, that such unworthy stuff should be borne about in ornaments of eloquence so rare; which is as if rubbish, or dung, should be carried in vessels of gold and silver.

In the mean time, I admonish you to correct your tongue, and your pen, and to refrain henceforth from using such expressions. For, how upright and honest soever your heart may be, your words, which are the index of the heart, are not so.

These statements of yours are without Christ, without the Spirit, and more cold than ice: so that, the beauty of your eloquence is really deformed by them.

...and so worthless a book on "Free-will" I never saw, excepting the elegance of the language.

Culture and the Story of God

There is a long trail of contextualized theologies, written over the last half century, in which the external dimension virtually replaces the internal, cultural aspects eclipse biblical norms, and the result has been the kind of compromise, trendiness, and manipulation which ends up promoting worldly agendas, be they political, social, ideological, or personal, in place of biblical truth. This has been a sorry tale. And somewhere in the making of each of its works the fatal step was taken to allow the culture to say what God's story should sound like rather than insisting that theology is not theology if it is not listening to God telling his own story in his own way.

David F. Wells, Above All Earthly Pow'rs: Christ in a Postmodern World, p. 6-7

Christless Christianity

There surely ought to be little difficulty in determining what Christianity is...Unquestionably, Christianity is a redemptive religion, having as its fundamental presupposition the fact of sin, felt both as guilt and as pollution, and offering as its central good, from which all other goods proceed, salvation from sin through an historical expiation wrought by the God-man Jesus Christ. The essence of Christianity has always been to its adherents the sinner's experience of reconciliation with God through the propitiatory sacrifice of Jesus Christ.

Certainly his first followers with single-hearted unanimity proclaimed the great fact of redemption in the blood of Christ as the heart of their gospel: to them Jesus is the propitiation for sin, a sacrificial lamb without blemish, and all their message is summed up in the simple formula "Jesus Christ and him crucified."

No doubt parties have from time to time arisen who have wished to construe Christianity otherwise. But they have always occupied a place on the periphery of the Christian movement, and have never constituted its main stream.

A Christianity without redemption--redemption in the blood of Jesus Christ as a sacrifice for sin--is nothing less than a contradiction in terms.

We may fairly contend that the germ of Christless Christianity is present wherever a proper doctrine of redemption has fallen away or even has only been permitted to pass out of sight. Of course in the meantime some other function than proper redemption may be found for Jesus.

B. B. Warfield, "Christless Christianity," in The Works of Benjamin B. Warfield vol. III: Christology and Criticism, p. 355-8

It's the same old story

Here are two extracts from Bavinck on objections to penal substitution:

...Satisfaction is not necessary. God's righteousness and mercy are not opposed to each other, and these attributes are not characteristic of God's nature but the effects of his will and dependent on his will. Whether or not God wants to punish or forgive sins is determined not in any way by his nature but his will. God can just as well--and better than a human being--forgive sins without satisfaction. In fact, his justice is nullified by satisfaction, because it punishes the innocent and acquits the guilty; and his mercy loses its value if it can only manifest itself after satisfaction. God, accordingly, has always promised forgiveness to the penitent and wants us to follow him in that respect.

...the doctrine of satisfaction is also harmful because it elevates Christ with his mercy above God with his demand for satisfaction. It obligates us to be more grateful to Christ than to God...

Herman Bavinck, Reformed Dogmatics: Sin and Salvation in Christ, p. 348-9

Now the question I have is whether these objections are more likely to find a hearing, or sympathy, in mainstream evangelicalism or whether they would be exposed and refuted. What do you think?

From every error keep us free let none but Christ our Master be

Come, Holy Ghost, God and Lord!
Be all Thy graces now outpoured
On each believer’s mind and heart;
Thy fervent love to them impart.
Lord, by the brightness of Thy light
Thou in the faith dost men unite
Of every land and every tongue;
This to Thy praise, O Lord, our God, be sung.
Hallelujah! Hallelujah!

Thou holy Light, Guide divine,
Oh, cause the Word of Life to shine!
Teach us to know our God aright
And call Him Father with delight.
From every error keep us free;
Let none but Christ our Master be
That we in living faith abide,
In Him, our Lord, with all our might confide.
Hallelujah! Hallelujah!

Thou holy Fire, Comfort true,
Grant us the will Thy work to do
And in Thy service to abide;
Let trials turn us not aside.
Lord, by Thy power prepare each heart
And to our weakness strength impart
That bravely here we may contend,
Through life and death to Thee, our Lord, ascend.
Hallelujah! Hallelujah!

Martin Luther

The Triumph of a Dictatorship: Reflections on the cultural subversion of the gospel

It is said that the triumph of a dictatorship is not when it has to censor its subjects, but when its subjects are willing to censor themselves. This happens to the church when it accepts the ideology of a dictatorship above its confession of Jesus as Lord. But the form of the dictatorship need not be represented by a nation state. It can also be found in the way that the thought forms of the age exert control over their subjects. When this happens the gospel becomes a lost message. It no longer sounds distinctive but resonates with the sound of the culture. This does not necessarily mean that people are kept from hearing about Jesus, the good news, the Bible, or the cross. The words themselves may remain, but their content is altered by, and adapted to, the dominant cultural world-view. And the frightening thing is that this can be done willingly and with the best of motives. In seeking to communicate the gospel to the culture it is possible for the church to be assimilated by the mindset of that culture.

The first priority of the church is not mission but confession. Any emphasis on being missional that is not already clear on what it means to be confessional will misrepresent the person and work of Christ and hinder the work of the church. And without a true confession there is no authentic mission. The liberal theologians and preachers of the 19^th and early 20^th centuries did not intend to destroy the church. Many of them felt compelled to adopt new theological positions because of the impact of new scientific knowledge. And many of them were seeking to reach their generation with the gospel, or what they considered to be the gospel.

Not just a theory: Reflections on Christ, culture and the gospel

One writer has argued that there are facets or layers to the gospel that deal with sin and guilt and others that deal with hope, the future, justice, compassion, individuals, humanity and politics, and that we should select appropriate facets suited to and depending on our particular culture. How are these facets and layers related to Jesus? He goes on to say:

All of these versions, facets, and layers center in Jesus Christ. If Christianity has anything to say at all, if it has a message worth repeating at all, then at the core is Christ. And not just a facet of Christ or an idea about Christ, not just a theory about Christ's birth or death or resurrection or teaching or deity, but Christ himself, Christ the person, Christ the figure who came to us in the story we call the gospel.

How can we speak of Christ apart from what we know about him? The Christ we are meant to know and who saves us is never an “uninterpreted Christ.” He is either rightly interpreted or wrongly interpreted. How can he be the object of saving faith unless we know things about who he is and what he accomplished? A false faith would be faith placed in a wrongly interpreted Christ. Isn't that Paul's point about the super apostles in 2 Corinthians 11? They preached “another Jesus.”

By a rightly “interpreted Christ” I mean that the Christ of the Bible and the apostles' proclamation is never separated for faith from what God has said about him (his person and his work). Take away God's interpretation of Christ from our experience of him and you are left with either a mystical Christ, of whom we know nothing and whose name serves merely as a religious word, or a false Christ (and there are many in history who have fitted this description). Detach right ideas from Christ and his work and you are left either with nothing, or with a false Christ. There is no uninterpreted Christ. We need God's explanation of him in order for us to call on him.

Precisely because the story in the canonical gospels explain and interpret Christ it makes no sense to speak of Christ himself apart from “facets,” “ideas,” or “theories.” Not that these are interpretations that we are free to create, evaluate, or embrace as we see fit according to our culture or location in history. When the apostle Paul in 1 Corinthians 15 records the apostolic testimony about the gospel that was universally proclaimed and believed, he stresses that this is the authorized interpretation of Christ. He gives the facts. That Christ died, was buried and was raised on the third day. He gives the meaning of those facts. That Christ died for our sins, and that without his resurrection from the dead we would still be in our sins. And he tells us where that meaning is authoritatively interpreted for us . Christ died for our sins according to the Scriptures.

There simply is no other Jesus than this one. And since that is the case what we may say about him in the gospel is non-negotiable. It cannot and must not change. It is certainly not amenable to the whims of human thought and cultural change.

The Perennial Danger for the Church: Reflections on Heresy, Culture and the Gospel

The entrapment of the gospel by the culture is not a relatively new phenomena in the history of the church. It is much older than the capitulation of confessional churches that went on during the Enlightenment. In one form or another it has been a perennial problem.

When the church faces the pressure of open, external persecution it is something like the unsubtle attack made in The War of the Worlds. There is the direct contrast of the world and the church, and the active destruction of the church by physical attack. But the church also faces an internal pressure that is often hidden. This is the pressure of theological compromise. The attack upon the church from within, by heretics who reconfigure and redefine the faith, is like The Invasion of the Body-Snatchers.

This point was made by Tertullian, “Heresies, at the present time, will no less rend the church by their perversion of doctrine, than will Antichrist persecute her at that day by the cruelty of his attacks, except that persecution makes martyrs, (but) heresy only apostates.”¹ Heresy is the takeover of the gospel by an alien world-view. A foreign element subverts, regulates, and determines a new shape to Christian belief. But this does not happen openly, it happens under the guise of orthodoxy. As G. P. Fisher put it:

When Christianity is brought into contact with modes of thought and tenets originating elsewhere, either of two effects may follow. It may assimilate them, discarding whatever is at variance with the gospel, or the tables may be turned and the foreign elements may prevail. In the latter case there ensues a perversion of Christianity, an amalgamation with it of ideas discordant with its nature. The product then is a heresy. But to fill out the conception, it seems necessary that error should be aggressive and should give rise to an effort to build up a party, and thus to divide the Church. In the Apostles' use of the term, “heresy” contains a factious element.²

We see this impulse at work within the New Testament. It is the root cause of the Corinthian error about the resurrection. Paul counters this local manifestation of error by showing its implications for the resurrection of Christ, the integrity of gospel proclamation, and the future judgment of believers. Interestingly he also counters it by asserting the catholicity of belief in the resurrection. We are led to infer from this that the fact and explanation of the resurrection of Christ and his people was under duress from an interpretation of the resurrection that had not originated from the apostolic preaching. It was, therefore, attributable to an alien world-view. And as long as some in the Corinthian church viewed the resurrection through the framework of this alien world-view they would not believe, confess, or teach it truthfully.

Another example from the Corinthian church is the preaching of the super apostles. Paul makes it quite clear that although their vocabulary was orthodox, after all they spoke of Jesus, the gospel, and the Spirit, the content of those words had been radically changed. Paul writes “For if someone comes and proclaims another Jesus than the one we proclaimed, or if you receive a different spirit from the one you received, or if you accept a different gospel from the one you accepted, you put up with it readily enough” (2 Corinthians 1:4). The signs remained (Jesus, Spirit, gospel) but the things signified were not the same as in the apostolic gospel.

Irenaeus, in his monumental work Against Heresies, warned about the danger of being “carried off” by false teachers because “their language resembles ours while their sentiments are very different.”³ And Tertullian, again, attributes this subversion of Christian doctrine to the influence of pagan philosophy, “The same subject-matter is discussed over and over again by the heretics and the philosophers; the same arguments are involved.” ⁴

Furthermore we find the same connection between heresy and pagan philosophy being made by Hippolytus of Rome:

For from philosophers the heresiarchs deriving starting-points, (and) like cobblers patching together, according to their own particular interpretation, the blunders of the ancients, have advanced them as novelties to those that are capable of being deceived.⁵

It now seems to us that the tenets of both all the Greeks and barbarians have been sufficiently explained by us, and that nothing has remained unrefuted either of the points about which philosophy has been busied, or of the allegations advanced by the heretics. And from these very explanations the condemnation of the heretics is obvious, for having either purloined their doctrines, or derived contributions to them from some of those tenets elaborately worked out by the Greeks, and for having advanced (these opinions) as if they originated from God.6

From Paul's warning about being taken captive by “philosophy and empty deceit” (Colossians 2:8), through Tertullian's argument that “heresies are themselves instigated by philosophy,”⁷and the words of Hippolytus, it is fair to say that Christianity has had a desperately uneasy relationship with philosophy.

Doubtless it is the case that the language of the ecumenical creeds is indebted to language borrowed from Greek culture. For the sake of clarity and precision this was done. However, that is far different from the approach that took concepts derived from pagan philosophy and dressed them up in biblical language. Philosophy terminology has been made into a servant in expressing biblical doctrines, but it has always become a tyrannical master when it has intruded upon the content of Christian faith.⁸ Leithart has made some valuable observations on this point:

...it would be a distortion to say that classical theism is Hellenism in Christian garb...The simple fact that the Church fathers formulated the doctrine of the Trinity shows that Greek philosophy did not function as a straight-jacket that theologians were unable to escape. If Greek philosophy had exercised veto power, we would be Arians.⁹

When the presuppositions of the culture control the embodiment of the gospel the decision has already been made to reconfigure what the gospel really means. This is the perennial danger for the church.

1Tertullian, Prescription Against Heresies, Chapter IV.

2Quoted in B. B. Warfield, “Heresy & Concession,” The Presbyterian Messenger, May 7, 1896, p. 672

3Alexander Roberts & W. H. Rambaut (trans.), Ante-Nicene Christian Library, vol. 5: The Writings of Irenaeus, (Edinburgh: T. & T. Clark, 1868), p. 2.

4Ibid., Chapter VII.

5Hippolytus, Refutation of all Heresies, Book 5 Chapter 1.

6Ibid., Book 9 Chapter 26.

7Ibid., Chapter VII.

8This is perhaps particularly misunderstood in the Post-Reformation period. For the distinction of “scholasticism” as a method and not a way of determining theological content see Richard A. Muller, Post-Reformation Reformed Dogmatics: vol. 1, Prolegomena to Theology, (Grand Rapids: Baker, 2003), pp. 34-7.

9Peter J. Leithart, “Trinity, Time and Open Theism,” in Douglas Wilson (ed.), Bound Only Once: The Failure of Open Theism, (Moscow: Canon Press, 2001), p. 126.

Against starting from scratch

Men must interpret to the best of their ability each particular part of Scripture separately, and then combine all that the Scriptures teach upon every subject into a consistent whole, and then adjust their teachings upon different subjects in mutual consistency as parts of a harmonious system.

Every student of the Bible must do this; and all make it obvious that they do it, by the terms they use in their prayers and religious discourse, whether they admit or deny the propriety of human creeds and confessions. If they refuse the assistance afforded by the statements of doctrine slowly elaborated and defined by the Church, they must make out their own creed by their own unaided wisdom.

The real question is not, as often pretended, between the Word of God and the creed of man, but between the tried and proved faith of the collective body of God's people, and the private judgment and the unassisted wisdom of the repudiator of creeds.

A. A. Hodge, The Westminster Confession: A Commentary, p.2-3

Don't take the gospel for granted

How does bad theology spread? Why do once gospel believing people, churches, organisations, and movements move away from the truth?

John Owen pondered this as he observed the spread of the "leprosy of Socinianism" (that historic collection of errors, some of which have resurfaced in contemporary evangelicalism. See this earlier post on the subject):

The vanity of the minds of men, their weariness of sound doctrine, which they will endure no longer, whatever they embrace, have given it admission, either in part or in whole, among multitudes who once professed the faith of the gospel.

And this was the case even though Owen knew that these errors had appeared, and been dealt with, on the earlier pages of church history. Owen places these errors under two heads:

1. The denial of the Trinity

2. Pelagianism

Here is what he says about the second head:

But as to the latter branch of their profession...it hath diffused itself among multitudes of persons who were some time of another persuasion, and have yet engagements on them so to be.

All that unreasonable advancement of reason in matters of religion which we have amongst us; the new notions men have of the satisfaction of Christ, pretending to the acknowledgment of it, indeed destructive unto it; the noisome conception of the little use of the person of Christ in religion beyond the revelation and confirmation of the gospel; doctrines of the possibility, yea, facility of yielding acceptable obedience unto all evangelical commands without the aids of effectual grace, of the powers and incorruption of our nature, of justification by and upon our own obedience, of the suitableness of all gospel mysteries to unrenewed reason or an unsanctified mind, of regeneration as consisting only in the reformation of our lives; with a rejection of all internal real efficacy in converting grace; with the denial of any influences of grace from Jesus Christ unto the holiness of truth.

And many other opinions wherewith men even pride themselves, to the contempt of the doctrine received and established in the reformed churches of old,--are borrowed out of the storehouses of their imaginations, shall I say, or raked out of their dunghill.

And whither the infection may diffuse itself I know not. The resurrection of the same bodies substantially, the subsistence and acting of the soul in its separate state and condition, the eternity of hell torments, the nature of Christ's sacerdotal office as distinguished from his regal, begin to be either questioned or very faintly defended amongst many.

John Owen, Works Volume VII, The Nature and Causes of Apostasy, p. 77-8

It seems to me that in Owen's analysis the infection of Socinianism was spreading because the immune system among the churches was weak. There was a weakened view of the necessity of grace, or the comprehensive need of grace. This was true of the great objective work of Christ, his satisfaction for sin, and the great subjective work of God in regeneration.

Behind the diminishing of God's grace in the gospel emerged the inflation and reassertion of human ability.

Evangelicalism without the theology of the reformation churches will always revert to Pelagianism. Only the grace of God in the gospel can suppress and kill this tendency.