I don't really
pay much attention to the neo-Calvinists that move in the Louisville
Baptist-anointed circles, though I am apparently known as one of
their more outspoken critics. In following the ideology of misogyny
in Evangelicalism, I traced much of it back to them and therefore had
to address it. Though much goes back to an out of context
interpretation of John
Knox on the Presbyterian side which is more consistent with my
experience, the influence of the bunk borrowed from the Baptist
misogyny within all of Evangelicalism cannot be ignored.
Some suggest that
most of what passes for Calvinism these days doesn't even qualify as
real Calvinism, especially from those in the Gospel
Coalition type of camp. Paul Dohse has been busy
writing about this subject and recently
released a book about how two aberrant Anglicans and a Seventh
Day Adventist from Australia were invited to Westminster Seminary in
Philadelphia in the late sixties, detailing how their subtly twisted
doctrine has resulted in the errors of what passes for Calvinism
today. Actually, most of the controversies concerning doctrine among
the Reformed can be traced back to the Australian Forum in some way,
or from the Redemptive
Historical Method which preceded them. The group launched some
provocative “new” ideas at that time, and what they actually
accomplished was a remerging of justification and sanctification, but
they marketed it as Reformation Theology.
The short
version of things
J.
G. Vos became very interested in the
significance of Christ's history and participated a movement that
encouraged people to find a message of Redemption in every Bible
passage, relating it to the history of Christ. Goldsworthy, an
aberrant Anglican, developed a whole esoteric sounding theology about
the “holy history of Christ,” he worked along side Brinsmead, a
Seventh Day Adventist (SDA), and it resulted in most of the errors
and controversies we've seen among the Reformed in the past decade or
two. Most of what Jon Zens teaches came from Brinsmead, and most of
what Piper teaches sounds
just like Goldsworthy. (See addendum note below.) Piper's preaching quietism
through his “beholding as a way of becoming,” a form of
Christian mysticism enjoining passive contemplation and the beatific
annihilation of the will. And remember the
controversy within Federal Vision about the significance of Christ's
miracles to the believer, another tributary of this discussion of the
“holy history”? But they don't tell you about the foundational
soteriology of these men.
In some shared
disdain for Lutheran theology, they explain how
salvation really happens in their old publication called “The
Present Truth” which was once staggeringly popular at
Westminster. (Take note that “the present truth” is a doctrine
in SDA church, invented
by the Whites. It was also the name of their first SDA
publication in the 19th Century.) In a discourse
that switches back and forth from Catholic Theology into Prostestant
statements so many times that I gave me theological whiplash, they
explain the process. First, the believer is “caught up in the holy
history” of Christ and “replaces his history” with Christ's.
As a result of the change in the person who has been assimilated or
has assimilated Jesus and is changed, it is then that God decides to
bestow the grace of justification on a man because he's suddenly
become acceptable to God. Sorry, folks. This just became
justification by works, and sanctification and justification become
the same thing.
All I can say
is “holy hand
grenade of Antioch!”
The "Fetus" of the New Calvinism from Present Truth |
This is the more
subtle reason why Piper
and Keller
and Bridges
and Tchividjian
and others preach the gospel to themselves every day which I
personally consider to be different that morning devotions or
contrition over sin as a New Creation in Christ. This is why Piper
and Mahaney do all of their histrionic weeping over their poor,
sinful state, because they are still subject to it, giving it power.
New life in Christ for them is dependent on daily infused grace and
justification, because God forbid that a man be a benefactor
of some life changing internal experience that suggests that he maybe
might have played some role in his own salvation on an experiential
level. Where's the score card? You need one to keep track of all of
the intricacies they've added into the simple message of faith in the
Gospel. The Australian Forum, the source of this stuff, also goes on
to describe salvation as a 13
Step Process. (Can anyone see the flashing red light of “Gothardism”
going off in my head?)
I also wonder
about how broad the influence of Brinsmead, the SDA, has been within
New Covenant Theology (NCT). I stumbled upon Paul Dohse's material
after learning that Baptists who follow NCT embrace other
SDA doctrines that have nothing to do with supporting how New
Testament believers relate to the Old Testament laws. One man
believes in soul sleep (note
the comments), and another
believes that Jesus is really Michael the Archangel and deleted
all of the negative comments which you can find here. I'm not so
concerned about the former, but identifying Jesus as Michael
challenges the Doctrine of God and invalidates the doctrinal
distinctions that separate orthodox Christianity from theological
cults. Is this more fruit, a generation later, of the influence of
the Australian Forum? I think that most reasonable people should
consider the question. I'm still reeling over the
title of the Australian Forum's magazine, named directly after an
SDA doctrine. Somehow, that got by the brightest and best at
Westminster? Yet, it explains so much regarding all of the
controversies and
problems among
the Reformed. What other crazy theological schemes have I ended up
supporting in all earnest over the course of my life?
The Truth
About the New Calvinism
You can read more
at Paul's
Passing Thoughts blog and in his
book about the New Calvinism and decide for yourself. I spent the better part of a week, day and night, trying to disprove Paul's thesis. I have to agree with him at this point and turned up some more corroborating evidence that he didn't even know about at the time. The
element of his observations that most impressed me was how greater
understanding of the teachings of Goldsworthy has helped me
understand why most of these New Calvinists don't seem to make any
practical sense to me. They're preaching a new version of quietism,
and their theology is not
all that different from what Gothard teaches.
People need to
think about what they're taking in and they need to compare it with
Scripture. Are we told this stuff plainly in Scripture, or are
ministers trying to sell ideas and books to make a living through
“ministry”? Should we really be “branding” the teachings of
the Word in postmodern fashion? Sadly, I think that this desire to
profit from the sale of books and make a living from these kinds of
efforts has been a significant influence in the development of these
“new” ideas. Everyone must have a twist and an edge and a brand
to be successful. But there is really nothing new under the sun.
Faith in Christ
shouldn't be that difficult. It's my belief that many of these men
are actually ignorant to what they're actually teaching, just like I
was ignorant to some of the junk theology I've followed in the past.
But... woe! These men must answer for so much.
But what do I
know? I'm just a woman, and my gifts and insights are secondary
and ineffective in the New Calvinism. But then, I'm not a
“New Calvinist.”
But I fear, lest by any means,
as the serpent beguiled Eve through his subtilty,
so your minds should be corrupted
from the simplicity that is in Christ.
11Feb12 Addendum:
In response to several inquiries I've
received, some people misunderstand my purpose in noting that
examples of John Piper and Jon Zens in such close association as two
students and advocates of Calvinism who I believe were influenced by
a common source. Some have misunderstood this reference as a
claim that Piper and Zens teach the same doctrine. I thought it
might be helpful to add this clarification from one of several emails
I've written this morning on the subject:
I did not state and did not mean to
imply that Piper and Zens teach the same doctrine. In the
context of the paragraph, I spoke to the source of error introduced
by aberrant doctrine into Presbyterian academics. Mine was a
statement that both Piper and Zens were inspired by the Australian
Forum, individuals who were invited to Westminster in the late '60s
and early '70s. The forum was comprised of three individuals,
Goldsworthy, Paxton, and Brinsmead. While agreeing on a very
confusing doctrine concerning justification and merited grace
(through assimilating Christ's history and denying one's own personal
history to become acceptable to God), Goldsworthy and Brinsmead
contributed different things to the Australian Forum. Piper and
Zens merely capitalized independently from the different things each
man contributed.
Goldsworthy, the Anglican, liked the
teachings of Vos and added his error into the hobby horse of the
redemptive history method. Piper agrees with Goldsworthy's
ideas about the "holy history of Christ." It surely
seems to me to have colored everything he believes, resulting in a
very Roman Catholic-like merging of justification and sanctification,
something external and objective which infuses into a believer.
Piper picked up on the justification problems that Goldsworthy
taught, but from what I gather, Piper remained committed to Covenant
Theology's stronger connection to the Old Testament system which
views the Abraham as the foundation of the Church. (For more
information, please refer to this
comparison of Dispensationalism, Covenant Theology, and New
Covenant Theology.)
Zens derived different things from the
forum and used Brinsmead's ideas from SDA to create his own alternate
theological system to provide an alternative to both
Dispensationalism and Covenant Theology. Zens rejected Covenant
Theology's connection to the Old Testament system by way of SDA
doctrine that he gleaned from Brinsmead. If you read Zens' work
on NCT, he quotes Brinsmead extensively and more than any other
single person. Even the last email I received from him a couple
of months ago featured a quote from Brinsmead. It had to be an
old quote, because it's my understanding that Brinsmead transitioned
all the way out of any type of Christianity some time ago.
To his credit, I have not noted that
Jon Zens references Goldworthy's errors concerning justification and
sanctification. I am, however, concerned that Zens advocates a
belief in soul sleep which is another doctrine associated with SDA
and its progenitors, though this doctrine is far less critical than
the concept of an external and objective gospel which merges
justification and sanctification. Piper's teachings argue
against an inner transformation which bestows a believer with the
Spirit's power and discernment to resist sin. If Zens teaches
anything like this doctrine, I'm unaware of it.
I hope that helps. Paul Dohse
explores this topic in greater depth on
his blog and in
his book which I encouraged people to seek out for more
information. There's so much information available in those
sources, I cannot do them justice in a single blog post.
Addressing only the doctrinal errors
associated with the objective, infused gospel concept at this point,
you may also find additional information at the new Coalition
Against New Calvinism website.