One hundred thirty four years ago today was the birth of Dr. J. Gresham Machen, Princeton Seminary Professor of New Testament, author of Christianity and Liberalism, co-founder of Westminster Theological Seminary (1929) and first moderator of the Orthodox Presbyterian Church (1936). Machen’s integrity as a defender of orthodox Christian doctrine and practice, and his leadership in exemplifying and declaring the same, are a legacy we as confessional Reformed Protestants (Presbyterian & Reformed Churches) build upon to this day.
The following link provides numerous resources on the life, ministry and legacy of J. Gresham Machen.
I also highly recommend the series on Machen by historian Darryl G. Hart, which were podcasted on Historian Ecclesia, a resource of ReformedForum.org:
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16 ESV).
Jeffrey A. Stivason discusses the development of B. B. Warfield’s understanding of how the words of Scripture were not just those of the human writers, but the very product of the breath of God.
Our pastor, Rev. Joe Troutman, returned from an OPC Missions conference in Orlando, Florida last week with a head full of new outreach ideas and a heart full of motivation to begin doing more to look outward toward our community, having spent the last few months focusing on getting our own new building up to shape for regular worship services. God has been good to us during this time, in eliminating the headache of having to find a place to meet every Sunday morning, and a member’s home in which to meet for evening worship.
Our little body of believers has been being edified together in the gospel, and the Lord has been adding to our number in terms of covenant children born, and grown believers joining. A small part of this new outward focus now involves a public Facebook page for our church, Mid Cities Presbyterian Church (OPC) in Bedford, Texas. It is a work in progress as far as profile pics and such, but I wanted to take this opportunity to invite any of the readers of the blog who’d like to keep up with the ministry of this church in the heart of the Dallas/Fort Worth Metroplex. We’ll be posting sermon podcasts (which are also currently available in the sidebar of this blog) and events as they come up, and whatever else our pastor and we come up with in the future in the hopes it is a blessing to you. Like us at http://facebook.com/MCOPCpublic today for a little virtual Reformed communion.
For those of you still awaiting my closing post on “Gender Roles: Complementarianism,” rest assured I have not forgotten, but the post is still not ready. Stay tuned, true believer! In the meantime, I enjoyed the following video…
Listen as Dr. W. Robert Godfrey, President and Professor of Church History at Westminster Seminary California and Ligonier teaching fellow, discusses the tendency toward anti-intellectualism throughout church history, and calls believers to not only love God with their hearts and their strength, but also with their minds. This lecture was delivered at the 2012 Ligonier national conference on “The Christian Mind.”
And one of the scribes came up and heard them disputing with one another, and seeing that he answered them well, asked him, “Which commandment is the most important of all?”
Jesus answered, “The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”
And the scribe said to him, “You are right, Teacher. You have truly said that he is one, and there is no other besides him. And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as oneself, is much more than all whole burnt offerings and sacrifices.”
And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” And after that no one dared to ask him any more questions. Mark 12:28-34
As the father of a young lady who is growing in her understanding of Reformed theology, I have had to wrestle with the relative merits of “patriarchalism” versus “complementarianism.” What are the definitions of these fifty cent words, you ask? How glad I am that you asked!
Allow me to preface these definitions with yet another term—egalitarianism–and the environment in which these three terms have become points around which various parties rally. With the advent of feminism in the late nineteenth and twentieth centuries, efforts to free women from all forms of tyranny, real or perceived, in society, the home and the church have sparked a two-pronged response. Feminism promotes the ideal of egalitarianism, which asserts the absolute equality of men and women in every way, so that the institution of marriage is often disparaged, women are encouraged to work outside the home and pressured to refrain from the honorable vocation of domestic engineering (that is, being a housewife), and to answer an unbiblical call to pastoral ministry in the Christian church. This movement became part and parcel of the ideals of liberal Protestant theology and practice throughout the twentieth century. Toward the end of that century, however, the movement began making inroads into otherwise conservative Evangelical churches.
Throughout the history of the development of Christian theology, orthodoxy was commonly believed among the whole church, and remained generally agreed upon and largely unwritten, since there was little to no disagreement about the orthodox interpretation of Scripture. This is why we see in church history how that it is the aggressive assertion of heresy which forces the orthodox to go back to the drawing board and more carefully work out and put into writing the correct understanding of the Bible. In theology as well as commerce, competition forces one to work harder to increase the quality of their philosophical principles, goods and services.
How, in this environment, are Christian families to insulate their children from the erroneous claims of modern feminist egalitarianism? In the next post, we’ll deal with conservative Evangelical responses to egalitarianism which have resulted in the spectrum with which we must deal today.
Yesterday I tweeted a request to Reformed bloggers in the know to post on the Reformed side of American medical icon, the late Dr. C. Everett Koop, who died Monday at the age of 96. Dr. Koop’s medical and public service bonafides are a matter of public record. One quick and easy summary may of course be accessed, where else? Wikipedia! Here also is a press release from HHS Secretary, Kathleen Sabelius, detailing his legacy from the point of view of the federal government. But in addition to his service to the City of Man, Dr. C. Everett Koop was an accomplished lay leader in the City of God, serving as a Presbyterian church elder, and until the day of his death, a board member of the Alliance of Confessing Evangelicals (ACE), the para-church organization which was so instrumental in introducing me to and cultivating in me the Reformed faith and theology.
Incidentally, tomorrow afternoon, my pastor and I depart for ACE’s Texas Hill Country Bible Conference in Boerne, Texas. It’ll be interesting to see what kind of tribute they put together for him there. For now, though, the ACE website offers a “Koop Classic”: Life, Bioethics and Christianity (2010, ACE).
But in answer to my (“all about me”–apologies to Dr. D.G. Hart 😉 request, two of my favorite Reformed bloggers has indeed posted remembrances of Dr. C. Everett Koop: Drs. Michael Horton and Kim Riddlebarger. You may read Dr. Horton’s at the White Horse Inn blog, and Dr. Riddlebarger’s post at the Riddleblog. Horton gives a nice summary of meeting Dr. Koop and his service to his church, Tenth Presbyterian Church in Philadelphia, PA and the Alliance of Confessing Evangelicals, featuring the audio of a 2001 interview and a link to Dr. Koop’s contribution (“Faith-Healing and the Sovereignty of God”) to Horton’s out of print 1990 expose of televangelism, The Agony of Deceit–download it as soon as possible! Riddlebarger adds an amusing anecdote of Dr. Koop’s sobering reaction to his sense of humor. Both posts are great reads.
Be sure to peruse the other links I tweeted yesterday regarding the late Dr. C. Everett Koop from Christianity Today and Banner of Truth magazines and the Gospel Coalition blog featuring both compliment and criticism. Finally, in search of an image of Dr. Koop inside the building of Tenth Pres, I ran across a video of his 2010 marriage to Cora Hogue (pray comfort for her in her loss), officiated by former pastor, Phil Ryken, who is now the President of Wheaton College, whose sermons are still featured on ACE’s broadcast, Every Last Word. For those who are interested in viewing this heartwarming moment, the service begins about 30 minutes into the video, after the beautiful music of Westminster Brass.
As a member of a local confessional Presbyterian church and coming from my background as an Independent Baptist, I can’t help but notice how easy it is to confirm the common accusation that “Presbyterians often seem to cite the Confession more readily than they do the Bible.” As I listen to teaching (that of no one in particular, and this is not restricted to my own congregation), I often find myself listening to it as if I were a Baptist who was hearing this presentation for the first time. It doesn’t take long before all the biblicist defenses go up. A Reformed teacher will teach a vital biblical truth and then they will cite the Westminster Standards or something from the Three Forms of Unity (click on the “Creeds, Etc.” link at the top of this webpage for more information on these Reformed doctrinal standards). The response a self-respecting biblicist is trained to make to a presentation like this is, “That’s nice, now what does the Bible say about it?” or, more boldly, they might declare, “I don’t care what your confession or catechism says, what does the Bible say?”
It occurs to me that if Presbyterians and those of other confessional Reformed denominations want to persuade those from outside their tradition, like Baptists, to believe that what Reformed confessions and catechisms teach is based on the Bible, then perhaps it would be time well spent to express their biblically based confessional statements by first disclosing what the Bible says and working from this to showing how what the confession or catechism says is solidly based on what the Bible says.
After all, a “Confession” is not intended to be a rival for the Bible, but an expression of what Reformed churches believe the Bible teaches. To use the word “Confession” alone does not necessarily communicate this ultimate point to those from outside the tradition. That’s why when I personally explain things related to the Confession of Faith, I will put the word “Confession” in a sentence that attempts to fully express what a Confession of Faith is. For example, “This biblical truth (whatever it may be) is worded this way, or that way, in the Confession of what Reformed churches believe best summarizes the teaching of the Bible.”
Now I realize there are many good Reformed teachers who are careful to base their arguments on Scripture, but the stereotype that the Reformed in general have a bad habit of quoting the confession more than they do the Bible is grounded in verifiable reality. I love hearing an explanation of what the Confession teaches, but then, I have already gotten over the hurdle of being persuaded that what the Confession teaches is what the Bible teaches, although not infallibly, of course.
For this reason, I have decided to engage in a little exercise for a while, which I will share with my readers. In the spirit of how I would like to hear the teaching of the Reformed confessions and catechisms expressed, I’m simply going to take the Scripture Proofs cited for almost any given phrase in the Westminster Larger Catechism (which my church currently happens to being going through), summarize the point being highlighted in the verses, cite the verses themselves, then explain that this is the reason the Catechism reads the way it reads.
Sound like fun? I hope you’ll join me! In the following post, I will give this treatment to the first clause in Question and Answer #73 of the Westminster Larger Catechism.