Origins of the Baptists, Pt.1: The Anabaptists

"The great reformers - Luther, Zwingli, Calvin - had tremendous regard for the living tradition of the historic church. They moved cautiously for they had no urge to unchurch themselves. They hesitated to abandon the principle of the territorial church - parish or national. As they saw it, the existing church was indeed the true church, but it had fallen on evil days and into unworthy hands. Therefore, they sought to bring about a spiritual renewal from within. The Anabaptists, however, set out to discard the territorial church pattern with the gospel. Their objective was not to introduce something new but to restore something old. “Restitution” was their slogan, a restitution of the early church. From the Anabaptist point of view, the difference between the Reformers and themselves was the difference between reform and restitution.” – Earl D. Radmacher, The Nature of the Church (Western Baptist Press, 1972), p.55.

“The important point to emphasize is that the real issue here was not the act of baptism, but rather a bitter and irreducible struggle between two mutually exclusive concepts of the church. Zwingli was finally committed to the state church; and the continuance of the parish system and cantonal denominational division was implied. The Anabaptists, on the other hand, were out to restore apostolic Christianity. Baptism became important because it was the most obvious dividing line between the two systems, and because it afforded the authorities an excuse for suppressing the radicals by force.” – Franklin H. Littell, The Origins of Sectarian Protestantism (Macmillan, 1964), p.14.

Several Comments:

1 – The first author is a Baptist, and sympathetic with the so-called Free Church Movement, of which the Anabaptists were Reformation-era representatives. The second author was a Methodist.

2 – In most of Europe, during this era, society was “Christian.” The Church and the state had a far different relationship than what we can imagine today. Therefore, the state wielded the sword for the Church, and the Church legitimized the state. Everyone was considered a “Christian.”

2 – The magisterial Reformation, of which the “great reformers” were part and parcel of, was concerned with the reformation of the existing church. This has several implications:

a) They saw some continuity between the Church they were a part of and that which the Apostles had laid the foundation of.

b) Several aspects of the existing Church were either approved of or temporarily approved of – paedo-baptism being an example of the former, and church organization, esp. relative to secular government, being an example of the latter.

3 – The Anabaptists, not being concerned with fixing (as they saw it) the Church, were:

a) partaking of the recurrent mythology of the New Testament Church,[1]

b) radical (in that they wanted to scratch the existing Church, and start all over again),

c) basing their ecclesiology on who was “saved” (ie: only professing adult members made up the true church and must be baptized as their proof/profession of faith).

4 – Today, and indeed throughout history, the struggle to define the elect (professing, adult, baptized: Donatists, Anabaptists, etc., in this case) and return to a primitive Christianity has shaped the structure and make-up of the Church, and contributed to the proliferation of churches and denominations.

At this early stage of the Reformation (1523-25 with Grebel, et.al.), the Anabaptist was still a sect defining itself among many other sects which were also appearing. The uproar in Europe, precipitated by Luther and dependant on the new media of printing, was only exacerbated by the arrival of what is termed the Radical Reformation. It has proven useful to study the radicals as made up of three streams:

“This threefold scheme of Anabaptist, Spiritualist, and Rationalist, is now widely adopted by historians …” – Nick R. Needham, 2000 Years of Christ’s Power, Part Three: Renaissance and Reformation (Grace Publications, 2004), p.254.

God willing, we will try to examine these three arms of the Radical Reformation in the near future.

---

[1] More on this myth later, DV.

Pink on Mans Impotence, Pt.3: Responsibility & Opposition

In which Pink discusses both the difficulty both in presentation and reception of teaching/understanding this doctrine, and mans natural vehemence to it.

Not only does the appalling ignorance of our generation cause the servant of God to labour under a heavy handicap when seeking to present the scriptural account of mans total inability for good; he is also placed at a serious disadvantage by virtue of the marked distastefulness of this truth. The subject of his moral impotence is far from being a pleasing one to the natural man. He wants to be told that all he needs to do is exert himself, that salvation within the power of his will, that he is the determiner of his own destiny. Pride, with its strong dislike of being a debtor to the sovereign grace of God, rises up against it. Self-esteem, with its rabid repugnance of anything which lays the creature in the dust, hotly resents what is so humiliating.Consequently, this truth is either openly rejected or, if seemingly received, is turned to a wrong use.

Here Pink intimates that due to both a modern deficiency in the background (mostly, Scriptural) knowledge of common Evangelicals (at least, 50 years ago, and we must readily admit that the situation has only deteriorated since then), and the sin nature of both unregenerate and professing Christians, that the doctrine of Mans Impotence is both rejected and abused.

Moreover, when it is insisted on that mans bondage to sin is both voluntary and culpable, that the guilt for his inability to turn to God or to do anything pleasing in His sight lies at his own door, that his spiritual impotence consists in nothing but the depravity of his own heart and his inveterate enmity against God, then the hatefulness of this doctrine is speedily demonstrated. While men are allowed to think that their spiritual helplessness is involuntary rather than willful, innocent rather than criminal, something to be pitied ratherthan blamed, they may receive this truth with a measure of toleration; but let them be told that they themselves have forged the shackles which hold them in captivity to sin, that God counts them responsible for the corruption of their hearts, and that their incapability of being holy constitutes the very essence of their guilt, and loud will be their outcries against such a flesh-withering truth.

When man is confronted with his sin nature, and its implications his impotence to do any good, or reach out to God Pink says his true colours begin to show: his fundamental enmity with God. The longer he labours under the delusion of self-worth, self-will, and self-action, the more obvious is his Spiritual impotence.

However repellent this truth may be, it must not be withheld from men. The minister of Christ is not sent forth to please or entertain his congregation, but to declare the counsel of God, and not merely those parts of it which may meet with their approval and acceptance, but "all the counsel of God" (Acts 20:27). If he deliberately omits that which raises their ire, he betrays his trust. Once he starts whittling down his divinely given commission there will be no end to the process, for one class will murmur against this portion of the truth and another against that. The servant of God has nothing to do with the response which is made to his preaching; his business is to deliver the Word of God in its unadulterated purity and leave the results to the One who has called him. And he may be assured at the outset that unless many in his congregation are seriously disturbed by his message, he has failed to deliver it in its clarity.

Here, Pink reminds us that God requires that the whole counsel of Scripture including this man-belittling doctrine of impotence - must be fed to men, if a minister is to faithfully carry out his duties. We must remember that the Gospel is both offensive (to the lost) and (ultimately) a sweet savour (2Cor.2:15,16) to those who are enlightened (Eph.1:18) to their condition and rely wholly upon His Grace.

Submitted with (minimal) comment or review*

Top CDs on My Play-list: 2008

· Alan Parsons Project Tales of Mystery and Imagination (1975)
· Angela Hewitt Bach: The English Suites(2003)
· Brasstronaut Old World Lies (2008)
· Buxtehude Organ Music, Vol.1: Volker Ellenberger (2001)
· Carolyn Arends Under The gaze (2004)
· Feist Let It Die (2004)
· Feist The Reminder (2007)
· Jewel Goodbye Alice in Wonderland (2006)
· Jewel This Way (2001)
· JoelJacob Wedding EP (2007)
· Neal Morse Its Not Too Late (2002)
· Sheryl Crow Detours (2008)
· Swirling Eddies the midget, the speck & the molecule (2007)

*Jewel's Goodbye Alice in Wonderland was/is my favourite, Neal Morse's came in a close second.

Global Cooling!

Over the past year records (and anecdotal evidence) indicate that we have been cooling rather than warming. Everybody go out and buy a copy of State of Fear, and quit falling for the left-lib, eco-freak crowd. Here is the latest interesting article.

Top 10 New Non-Fiction: 2007

1 Gary Gilley Is That You Lord?: Hearing the Voice of the Lord, A Biblical Perspective [2007]. Addresses a fundamental flaw in modern evangelicalism - knowing God's will.

2 Roger Oakland Faith Undone: the emerging church...a new reformation or an end-time deception [2007]. Were D. A. Carson fears to tread. If you thought Hank Hanegraaff's The Bible Answerman was the epitome of discernment, dig a little deeper. (A, God willing, in-depth review to follow.)

3 John MacArthur The Truth War: Fighting for Certainty in an Age of Deception [2007]. A fruit of MacArthur's exegesis of Jude. Another winner!

4 Daniel Levitin This is Your Brain on Music [2006]. A fascinating look at how our brains interpret and hear music.

5 Anthony Selvaggio, ed. The Faith Once Delivered: Essays in Honor of Dr. Wayne Spear [2007]. An excellent collection of essays purportedly themed on 'systematic theology.' Trueman's piece on James Buchanan's The Doctrine of Justification nicely provided enlightening look at the milieu of controversy in which it was birthed. Richard B. Gaffin's true colours (eg. why he would endorse Norman Shepherd's The Call of Grace) were confirmed by his The Vitality of Reformed Systematic Theology [orig.1994]

6 Humberto Fontova Exposing the Real Che Guevara [2007]. With the subtitle "and the Useful Idiots Who Idolize Him" the contents are pretty well summarized. An historical, anecdotal expose that many evangelyfish would profit from reading.

7 Mira Kamdar Planet India [2007]. If you ever wondered why service call operators have foreign accents - here is your answer (outsourcing), and more! Should be a revelation, for many, about the rise (or attempted - don't forget the persistant caste system which seems to be taking quite a while to erode) of India into first-world nation status.

8 James K. A. Smith Whos Afraid of Post Modernism?: Taking Derrida, Lyotard, and Foucault to Church [2006]. An excellent resource for deciding why one should beware of postmodernism! The author is unashamed of his role as a 'change agent' as is evident by his subtitle. He is part of the Radical Orthodoxy movement which is revealing itself to be another malicious abberation complimenting the Federal Vision heresy. (Perhaps, more on this topic at a later date.)

9 William Easterley The White Mans Burden: Why the West's Efforts to Save the Rest Have Done So Much Ill, and So Little Good [2006] A brilliant study exposing the top-down/throw-money-at-the-problem solutions of the liberal left (and entertainment media idols) and providing glimpses of alternate, practical, efficient methods of so-called third world aid.

10 Hank Hanegraaff The Apocalypse Code [2007]. A popular (in the older sense) treatment of the 'end times' in the guise of both an exegetical primer and a response to the modern evangelical preoccupation with eschatological fiction based on pre-tribulational premillennialism. While not agreeing with Hank on everything, but hoping this may prove a useful antidote, at the popular level, for the raging unbiblical scenarios painted by Hal Lindsey, Grant Jeffrey, Dave Hunt, Tim LaHaye, et.al. ad nauseam.

Honourable Mentions:

Pat Ammeter On a New Foundation [2007] (London: Bethel Baptist Church Print Ministry, 296pp.- but no longer on their website store - I have a few copies, and the author will have some also.) An original debut by an author in my own home town, who has struggled through the years with the many heretical practices which have entered the evangelical churches. Covers history, Roman Catholicism, Bible Versions, the Laughing Revival, Theophostics, and other topics. Suffers from lack of a firm editorial hand and a shallow understanding of both theology and history. May see a better day when (allegedly) republished by one of the links on my sidebar.

Darrell Bock The Missing Gospels: Unearthing the Truth Behind Alternate Christianities [2006]. A nice course on the early Church beliefs which rebutts the current and continuing liberal, antichristian views promoting gnosticism and denigrating the authority, sufficiency, and perspicuity of God's revelation: the Bible.

David Yallop The Power and the Glory: Inside the Dark Heart of John Paul II's Vatican [2007]. Another (following the best-selling In God's Name[1984]), expose of Vatican/Papist intrigue. Mostly historical, dealing with topics like the irony of the Pope's image as the man (with Ronald Reagan) who brought down the Iron Curtain.

Covenant Children

Several years ago I was kindly sent a photocopy of L. B. Schenck's The Presbyterian Doctrine of Children in the Covenant. At that time it was out of print, but - seemingly - beginning to have an impact on several people in the, then, nascent Federal Vision camp. Since then P&R [2003] has repubished it - presumably, due to the rejuvenated interest in its thesis: presumptive regeneration, or, baptized children of Church members are 'saved.'

Schenck's work (with others) has had its fruit in the raging Federal Vision controversy, spawning (in my opinion) both the republication of M. F. Sadler's The Second Adam & the New Birth [Athanasius, 2004] as well as Rich Lusk's paedofaith: a primer on the mystery of infant salvation and a handbook for covenant parents [Athanasius, 2005], which treat this and related themes.

Today, a post on the Building Old School Churches blog handly deals with Schenck's thesis and presents the orthodox reformed position as outlined in the Westminster Confession of Faith.

Wrighting More Wrongs?

The Anglican Bishop N.T.Wright has been dismissed by the orthodox Reformed, in the past, for his association and promulgation of the so-called New Perspective(s) on Paul, his - following - misunderstanding of Justification, his warped view of 2nd Temple Judaism (ie: covenantalism), and his ecumenical accommodations. Now (although previously nascent) we can add his unorthodox view of an intermediate state. Will this lead to an accommodation with the heretical papist concept of purgatory?

Awaiting the fall-out as others begin reviewing his latest HarperOne effort Suprised By Hope .
See this World Net Daily article here, and Midwest Christian Outreach commentary here.

I, especially appreciate the words of the Publisher's Weekly review qouted on Amazon:

No one can doubt his erudition or the greatness of the churchmanship of the Anglican Bishop of Durham. One wonders, however, at the regular citation of his own previous work. And no other scholar can get away so cleanly with continuing to propagate the "hellenization thesis," by which the early church is eventually polluted by contaminating Greek philosophical influence.

There, Schlissel, et.al. are put to rest regarding the overblown "hellenization thesis!"

2007 Top Ten Fiction

This year I read just under 30 fiction books – most of them (25) either mystery or suspense. The top one was a – surprisingly, for me, considering my poor attitude towards Canadian writing – Canadian mystery. Here they are in order:

1. By The Time You Read This [2007] by Giles Blunt. A dark mystery set in western Ontario that deals with depression and suicide and the results of sinful psychoanalysis.
2. Death in a Strange Country [1993] by Donna Leon. The second in the subtly humourous Venice detective series.
3. Death at La Fenice [1992] by Donna Leon. The debut of Commisario Guido Brunetti of the Venetian Police.
4. Gospel Truths [1992] by J. G. Sandom. A laid-back, intelligent precursor (by 11 years) to Brown’s The Da Vinci Code.
5. Grave Secrets [2002] by Kathy Reichs. Another instalment in the original Bones series (prior to TV), set in Guatemala.
6. The Venetian Affair [1963] by Helen MacInnes. (Can you tell I was in Venice last year?) Another – tighter, than some of hers – mystery by an old master.
7. The Righteous Men [2006] by Sam Bourne (British journalist Jonathan Freedland). If you recall the Lubavitchers(?) and their messianic Rabbi Schneersom(?), this will be of great interest.
8. Next [2006] by Michael Crichton. Bioengineering and bioethical messes abound in this chaotic pseudo-thriller. Unfortunate that the expected non-fictional version of State of Fear didn’t come out (I believe there is a DVD though).
9. The Alexandria Link [2006] by Steve Berry. An improvement over his recent efforts, though ultimately forgettable.
10. The Bourne Ultimatum [1990] by Robert Ludlum. The much more accessible (than the previous) third instalment in the Jason Bourne saga – bearing only superficial resemblance in the recent cinematic effort.

Also-rans:

Two Clive Cussler’s: Night Probe! [1981] and Black Wind [2004] (the second with son Dirk, which I couldn’t bother to finish). Bruce Metzger’s The Book of Fate [2007] was highly objectionable (foul) and not very well written. S. L. Linnea’s Chasing Eden [2007] was different: a gate to Eden is found by an heir to gatekeepers during the Iraq war. A Sequel came out late last year called Beyond Eden [2007].

Jim Hougan’s The Magdalen Cypher [2000] was another Holy Blood, Holy Grail inspired tale about a bloodline of megalomaniacs. Gregg Loomis began a series with a Da Vinci-esque Langford Reilly investigating ancient secrets in The Pegasus Secret [2005] and the following The Julian Secret [2006], without appearing to be so historically offensive as Dan Brown. Eric van Lustbader (a perennial best-seller) put’s in his The Da Vinci Code imitation in a readable thriller based in (you guessed it!) Venice with the usual accompanying secret societies (religious orders) in The Teatament [2006]. Canadian Jack Whyte’s Templar trio debut volume Knights of the Black and the White [2006] was a monumental (753pp.) waste of verbiage that went through all the usual clichés and added deviant sex (for no sane literary reason) to the mix. D. L. Wilson’s debut Unholy Grail [2007] involved Jesuits, a “holy” bloodline and a “secret gospel;’ but, I seriously would have to reread the book to remember the plot and details. David Gibbin’s debut, Atlantis [2006], with a Dirk Pitt imitation lead was just to unbelievable and I stopped about 100pp into it. I cannot understand how the author was awarded a contract for two more titles (at least): the recent Crusader’s Gold [2006], and the forthcoming The Last Gospel [2008], featuring hero/archaeologist Jack Howard. Best-seller David L. Robbin’s also turned in a lousy performance with the disappointing The Assassin’s Gallery [2006], almost silly enough to be a made-for-tv movie. And the worst and last was te accomplished (c.20 titles) author, Mark Morris’ horrible post-apocalytic tale The Deluge [2007].

I guess it is less fiction, and more non-fiction for 2008!

The Strasbourg Connection

Further to the last post:

Apparently, Martin Bucer & friends may well have been some of those continental reformed which McNeill refers to as having developed these exercise/fellowships.

...a year later [1547], small groups had arisen in the parishes of St. Thomas and Young St. Peter, consisting of church members who discussed their faith with one another and taught, admonished, and comforted one another. They also submitted to a voluntary church discipline and spoke of themselves as a christliche Gemeinschaft, a Christian fellowship.

And Bucer's motive for creating these groups:

It was not enough for the civil authorities to enforce morality on the entire population under threat of punishment. Convinced Christians had to begin setting up their own autonomous congregational structures as well, including a system of voluntary church discipline. The fact that this had not happened yet constituted in Bucer's opinion 'the worst flaw and defect ' of the Strasbourg church. Because of this, pastoral care - which in Bucer's opinion also represented an effort to educate the entire people - was prevented from 'bringing all the baptized, young as well as old, to true communion with, and obedience to Jesus Christ.'

- p.213 Martin Bucer: A Reformer and His Times by Martin Greschat.

This had to do with the previous post, but I have since lost the train of thought, so I post it just for posterity.

Exercises & Class Meetings

Following up on Pastor Lewis' post.

"Once a week in every town 'that excercise that St. Paul calleth prophesying' is to be held. The reference is to 1 Corinthians 14:29-31,'Let two or three prophets speak...for you can all prophesy.' The Reformers here urge the importance of the 'exercise' for the Church of God in Scotland, though with certain cautions against doctrinal error, over-curiosity, and the use of invective in the free discussion:

For thereby shall the Church have judgement and knowledge of the graces, gifts and utterances of every man within their own body; the simple and such as have somewhat profited shall be encouraged daily to study and proceed in knowledge ...and every man shall have liberty to utter and declare his mind and knowledge to the comfort and edification of the Church.

Such was the 'group method' in Scotland four centuries ago, following models in the Reformed Churches abroad. But since business had to be done for the Churches participating, the exercises naturally tended to assume administrative duties and ruling athourity in these parishes. This was soon to lead to the formation of presbyteries, with specified districts and powers." - McNeill The History and Character of Calvinism, p.301.

Upon reading this, several years ago, I thought it would be a great idea to renew these 'meetings' - with some modifications. These 'exercise' meetings were recommended in what was known as The Book of Discipline, a document of "explicit directions for the conduct of the congregations, including preaching, catechetical instruction, examination for admission to the (quarterly) celebration of the Lord's Supper, prayer, and teaching in the home," drawn up prior to (but not state sanctioned) the First Scottish Confession of 1560. Obviously, as Pastor Lewis explains, this fell out of popular use; probably due to both the inherent provisional nature of revival praxis and the eventual establishment of institutions and institutional processes which gradually assumed responsibility for these matters.

A similar thing happened with the Wesleyan class meetings of the Methodist part in the Evangelical Awakening.
Having friends who are Nazarenes, I obtained several reference items relating to Methodism, the Holiness Movement, and Nazarene church history and distinctives. Amongst this material was D. Michael Henderson's John Wesley's Class Meeting: A Model for Making Disciples. Wesley, two centuries after the Scots, adapted the then current Religious Society model to his own class meeting in The Holy Club.

In the spiritual exercises of the Holy Club, John Wesley's instructional technique was taking shape. Much like the Religious Societies' program, biblical principles were discussed and their implications examined in the context of a small supportive group. But Wesley added a new dimension. Rather than allow the process to end with cognitive acquisition, he demanded practical performance. Once the personal implications of a concept under study were clear, the Holy Club members mapped a strategy for a real-life experiment. As their practice of it progressed, they evaluated theirperfomance and reinforced successful execution of it. Not content to be "hearers only," they determined to be "doers of the Word." - Henderson, pp. 43-4.

Here we can see the similarities with the Scottish exercises and the beginnings of the famous method which Finney, et.al. transformed and reapplied as a formula to various aspects of both conversion and discipleship. After the various influences - from Catholic mysticism to Moravian - and experiments in structure, Wesley's class meeting became part of an system of interlocking groups which Henderson explains as:

1. i) The Society - The Cognitive Mode


2. ii) Class Meeting - The Behavioural Mode


3. iii) Band - The Affective Mode


4. iv) Select Society - The Training Mode

and a fifth, an "alternative route for those of serious social dysfunctions" fitting in after (i)

5. v) Penitent Bands - The Rehabilitative Mode

All, apparently, being rungs on the ladder to perfection. Obviously, the more structured version of the initial fellowships.

We could probably extract a lot of profitable ideas from both these models, and - avoiding the obvious pitfalls - engage in some sanctifying, edifying, and God-Glorifying activites in the format of men's fellowships or societies.

Siouxlands Presbytery on FV/NPP

Good News! from a higher PCA assemby:

Fathers, Brothers, and Sisters, it gives me great pleasure to announce
to you a victory for the cause of truth in the PCA. Included here is a
link to my blog, on which I have posted the Siouxlands Presbytery Study
Committee Report, which was approved at our recent meeting (yesterday).
The Federal Vision was definitively excluded from the bounds of
orthodoxy, as was the New Perspective on Paul.

Siouxlands Presbytery Study Committee Report

Rev. Lane Keister
PCA North Dakota
http://greenbaggins.wordpress.com

The Year's Best Non-Fiction: 2006 (Recently Published)

This year due to the fact that there are 23 titles contending for the top ten spots, I am judiciously dividing them into two categories. The Top Ten will be titles either published in 2006 or available then (ie: published in late or any of 2005), thus they will be the top ten recently published titles (that I have read, and in my opinion). The Honourable Mentions will consist of older titles, even though they may, indeed, deserve to be in the overall top ten category.

Top Ten:

1. The Federal Vision and Covenant Theology: A Comparative Analysis by Guy Prentiss Waters (P&R, 2006). A must-read follow-up to 2004's Justification and the New Perspectives on Paul.
2. Danger In the Camp: An Analysis and Refutation of the Heresies of the Federal Vision by John Otis (Triumphant Publications, 2006). Another excellent, orthodox evaluation of the Federal Vision kudzu. Comes with a cd with bibliographic material and bonus items.
3. Full Gospel, Fractured Minds: A Call to use Gods Gift of the Intellect by Rick M. Nañez (Zondervan, 2006). A surprisingly candid admission/survey (by one within the camp) of one of the serious flaws in Pentecostalism/charismania. See my mini-review here.
4. Christian Zionism:Road-map to Armageddon? by Stephen Sizer (IVP, 2005). Though I have read much of his work, in nascent form on the internet years ago, this was a welcome companion to last year's On the Road to Armageddon: How Evangelicals Became Israel's Best Friend by Timothy Weber.
5. True to His Ways: Purity and Safety in Christian Spiritual Practice by R. Davis (Baruch House/AMC ,2006). A moving examination of the occult influences and practices in charismania (Toronto Blessing, Vineyard, et.al.) by one now settled in a Free Presbyterian fellowship.
6. An Emergent Theology for Emerging Churches by Ray S. Anderson (IVP, 2006). An embarrassing theological ediface/defense for the emergent movement. Worth reading for those who want to see what makes emergent tick. For critiques, see last years Becoming Conversant with the Emerging Church: Understanding a Movement and Its Implications by D. A. Carson, and numerous internet articles/reviews.
7. Reel Spirituality: Theology and Film in Dialogue, rev.ed. by Robert K. Johnston (Baker Academic, 2006). The original was published in 2000, and I did not know of it until this past year. If you read and loved Ken Myer's All God's Children and Blue Suede Shoes: Christians and Popular Culture, a popular text for courses on Christianity and culture, you will now be able to read the articulate, opposite view. Worthy for getting an understanding of such.
8. Meet the Puritans, With a Guide to Modern Reprints by Joel Beeke and Randall Pederson (Reformation Heritage Books, 2006). An updated and expanded version of Robert Martin's A Guide to the Puritans (though, not in the same format). Massive! 900+ pages, with illustrations(!), and up to date information on the Puritans in print.
9. The Gospel Code by Ben Witherington III (IVP, 2005). Only due to its publishing date. The Bock title, below, was the best response to the Da Vinci Code craze.
10. The Beliefnet Guide to Gnosticism and Other Vanished Christianities by Richard Valantasis (Three Leaves Press/Doubleday, 2006). A brief, yet comprehensive, survey of the varieties of non- and pseudo-Christian Gnostic and other spiritualities, which existed in the early days of the Church.

The Year's Best Non-Fiction: 2006 (Honourable Mentions)

1. Breaking the Da Vinci Code: Answers to the Questions Everyone's Asking by Darrell Bock (2004). A suprising: best of the DVC debunkers.
2. Covenant Theology: The Key of Theology in Reformed Thought and Tradition by Peter Golding (Mentor, 2004). A nice, concise, overview both historical and theological of Covenant Theology. A recommended primer (but, for first year, post-secondary).
3. The Rise of Evangelicalism: The Age of Edwards, Whitefield, and the Wesleys by Mark Noll (IVP, 2004). The first in a projected five volume series dealing with the history of Evnagelicalism (to date, only vols.1 and 3 are in print). Although many would conclude that Noll has gone over to the dark side (ie: his defection to Notre Dame and his irenic Is the Reformation Over?: An Evangelical Assessment of Contemporary Roman Catholicism with Carolyn Nystrom), he shows his historical prowess in this and other histories.
4. The Lord's Day by Joseph Pipa (Christian Focus, 1997). I needed to see the arguments for Lord's Day observance this year. This was beautifully written and argued!
5. A History of the Arab Peoples by Albert Hourani (MJF Books, 1991). Another brick in the edifice of my ongoing attempt to understand Islam and History in general.
6. War Against the Idols: The Reformation of Worship from Erasmus to Calvin by Carlos M. Eire (Cambridge University Press, 1986). Part of a recent study I am doing on images. Excellent!
7. The Gnostic Gospels by Elaine Pagels (Vintage, 1979). Had this laying around for over 10 years, and finally got to it during the DVC craze. Excellent seminal work for understanding modern spirituality and the neo-gnostic movement (in the churches, as well). Easily refutable by minimally learnèd individuals.
8. The Ecumenical Mirage by C. Stanley Lowell (Baker Book House, 1967). Impressive, scholarly earlier examination of ecumensim by a Methodist. Grist for another hobbyhorse of mine.
9. This is Music: A Guide to the Pleasures of Listening by David Randolph (McGraw-Hill,1964). Excellent intro to classical music. His intriguing thesis is that music is music (sensual/emotive); and it does not tell stories. The 90+ author still occasionally conducts, and his book was still in print as late as 1997.
10. Twelve Discourses Upon the Law and the Gospel [1836] by William Romaine(Old Paths/Gospel Press, nd). A clear delineation betwixt the two, with a Preface worth the price of the book alone! Should be in this year's top five!
11. Human Nature in its Fourfold State [1712] by Thomas Boston (Banner of Truth Trust, 2002). What can I say? A Classic! To be read in conjunction with Pink's The Total Depravity of Man.
12. The Covenant of Life Opened [1654] by Samuel Rutherford (Puritan Publications, 2005). These last two I have been reading/comparing in tandem (yet unfinished), in a continuing exploration of historical Covenant Theology. Though initially this volume appeared to be the more promising of the two minimal translation for ease of modern reading, newly typeset I have been disappointed, so far, with Dr. C. Matthew McMahons editing (ie: it is harder to follow than Ball's, below).
13. A Treatise of the Covenant of Grace (Facsimile Reprint from the 1645 edition) by John Ball (Peter & Rachel Reynolds, 2006). Despite the trepidation when I began reading this ancient text - I foresaw trouble with the print quality (facsimile), esp. w/side column references, and f/s-type archaisms, etc. I found it, actually, quite easier to read and understand than the McMahon edition of Rutherford (#12, above). Not only that, but I appreciated the original language as, I am sure, most more scholarly (than me) types will. (It seems odd that a 1645 printing would read better than a modernized 1654.)

The Years Best Fiction: 2006

State of Fear [2004] Michael Crichton delivers once again in a surprisingly politically incorrect story about eco-terrorism (though, perhaps not surprising, when one considers his penchant for detailing bad science/scientists). The current eco-freak bugaboo - global warming gets a proper dressing down. I can hardly wait (Yes, I can!) for Next [2006], a twist on his Jurassic Park [1980] gengineering concept: cross-species breeding!! (Note: Crichton is supposed to be releasing the non-fiction States of Fear: Science or Politics? [2007], which hopefully will deal forthrightly with not only the myths of environmentalists but also the deceitful politics behind them.)

Medusa [1988] Medusa was a welcome return to Hammond Innes [1913-98]. A, sometimes idyllic, adventure which probably had more urgency during the final stages of the Cold War, but was still both entertaining and informative regarding international affairs riding on seemingly provincial politics. I had read Innes' The Trojan Horse[1940] several years ago and was impressed with the taut underground chase of the novel. My appetite for Innes whetted, I then tried Golden Soak [1973], and could barely get through the first chapters of the boring and to that point plotless novel set in the the northwestern Australian desert. I suppose I was anticipating something more like Quigley Down Under ;-)

Vixen 03 [1978] I returned to Clive Cussler this year accidentally skipping Raise the Titanic! [1976] enjoying a tale of a long-sunken plane with biological weapons as cargo. I will probably get to a few more this year. I hear his first with son Dirk, Black Wind [2004] is supposed to be quite good.

Fatal Voyage [2001] Kathy Reichs, a forensic anthropologist, has embarked on a sideline career writing mystery novels about one Dr. Temperance Brennan (a character based largely on herself), who solves forensic mysteries in the environs of Montreal, Quebec and Charlotte, North Carolina. She also, coincidentally, has inspired and contributed to the TV drama Bones which, despite using the same character, is remarkably different from her books. Despite the appeal of the ensemble cast of the television series - albeit, the title character is drawn amusingly Vulcan-like - and the belief factor is limited, the novels prove (in spite of gratuitous sex and language) to be much more informative and, overall, better written. I have, as usual, begun her opus in chronological order, and thus have read the first four Deja Dead [1997], Deadly Decisions [1999], and Death du Jour [2000] this past year. The last, Fatal Voyage, about a plane crash, a biker, and a remarkable secret society, has proven to be the best so far.

The Romanov Prophecy [2004] Steve Berry is making a name for himself in the growing field of histrico-religious fiction. Regrettably, his books appear to be devolving (stylistically and idealogically). Having read all but his debut, The Amber Room [2003], as I have a silly idea that I should read the non-fiction The Amber Room [2005] by Catherine Scott-Clark & Adrian Levy, first. But, based on the qualitative trajectory of his novels after Romanov, there is The Third Secret [2005], a story which tries to sell the idea that the 3^rd secret of Fatima would lead to the ordination of women in the Roman Catholic Church; and The Templar Treasure [2006] which tried to sell the idea that the treasure was the remains of Jesus Christ I would be inclined to presume that The Amber Room, his first, was probably his best!!

The Da Vinci Code [2003] Well, due to my apologetical research on Dan Brown's The Da Vinci Code (DVC) - see some of its fruit here, I thought it might be advisable to have read the novel. Before the brouhaha, I had read 90% of Angels and Demons [2001] because of its Illuminati subject matter, but found it kept on going after it should have ended. DVC, likewise has a weak ending but, nevertheless, reads like the modern movie-script novel. Entertaining, fast-paced, and very, very bad history. Brown has spawned a plethora of imitators (see Steve Berry and Kathleen McGowan for example); but, allegedly, got his own inspiration from Lewis Perdue's The Da Vinci Legacy [1983], besides the admitted and obvious Holy Blood, Holy Grail [1982] by Baigent, Leigh, & Lincoln. (Funny, I read Perdue's, and cant recall a thing about it. Perhaps DVC overswept it as literature? Nah!)

My first Charles Dickens, David Copperfield [1850], may have made the list...but I havent quite slogged through it yet. Also, in a category of wasted reads, Philip Kerr's A Five Year Plan [1997]. I dont know what I expected I think I read all of his A Philosophical Investigation [1992] but I was disappointed with the unbelievable plot and gratuitous sex and language.

Note: the lack of a Top 10 is an indication of both the small amount of fiction read and the general quality of that which was read.

So, not that much as far as so-called good literature is concerned in 2006.

Triune Faith

Considering the classical definition of faith (notitia, assensus, and fiducia) in the light of both Gordon Clark's formulation (n, a, f as a subset of a), and John Ball's answer to Why does the Covenant of Works not require faith but obedience?, several points come to mind:

a) Adam had both knowledge and agreement concerning the facts of His creation.
b) Adam was expected (via a pointed lesson) to show his trust by obeying.
c) Prior to his fall, Adam was trusting (dependent on) God.
d) The cause of his (our) Fall was his turning away (rebelling) from God, and trusting in himself.

So, despite Clark's seeming semantics, I believe that (along with orthodoxy) notitia and assensus must be conjoined with fiducia in order for saving faith to exist. Adam didn't lose (a); he apostatized by redirecting his trust. Thus, we too must have all three components of faith. God tried his creation, whether they would freely trust Him (live and move, and have their being - mental, physical, and spiritual). Man, though created righteous, was not infallible, was not perfect; in short, was not God! Thank God for the Covenant of Redemption, wherein a people where chosen. Unless the Holy Spirit regenerate the elect, we would not be able to enjoy the triune faith (in our triune God). Let the Bride of Christ thankfully rejoice in the quikening and sustaining power of the Holy Spirit working in them to do His pleasure. Let us cry out Lord, I believe; help thou my unbelief!

See: John Ball - A Treatise of the Covenant of Grace [1645], p. 12.
Gordon H. Clark - Today's Evangelism: Counterfeit or Genuine?, Chapter 6: Faith

Experential Faith

In discussing Calvin's concept of assurance of faith, Joel Beeke highlights an issue which I both gleaned from Jonathan Edwards and understand the FRC seeks to promote: Experential faith, based on the Word, is both a necessary and valid aspect of the Christian life.

Thus, bare experience (nuda experentia) is not Calvin's goal, but experience grounded in the Word, flowing out of the fulfillment of the Word. Experimental knowledge of the Word is essential. For Calvin, two kinds of knowledge are needed: knowledge by faith (scientia fidei) that is received from the Word, "though it is not yet fully revealed," and the knowledge of experience (scientia experentiae) "springing from the fulfilling of the Word." The Word of God is primary to both, for experience teaches us to know God as He declares Himself to be in His Word. Experience not consonant with Scripture is never experience of true faith. In short, though the believer's experience of true faith is far weaker than he desires [for assurance purposes], there is an essential unity in the Word between faith's perception (the ought-to dimension of faith) and experience (the is dimension of faith).
- Puritan Reformed Spirituality, p.40.

The Holiness Persuasion of the Federal Vision?

"Significantly and symptomatically Finney's doctrine of justification has interesting correspondences. Finney rejected forensic justification and accepted real sanctification as the final basis of man's standing before God. Moreover, Finney saw justification as dependent upon a prior sanctification, thus embracing, no doubt unknowingly, the traditional Roman Catholic ordo salutis. - p.41.
"Then boardman summarized the essential holiness persuasion:'Nevertheless the two things [being reckoned righteous and being made righteous] are distinct and different in their nature and are expressive of two great and equal wants of the sinner. He must be just in the eye of the law, justified before God. But he must also be holy in heart and life, or he cannot be saved.'" - p.44.

- Frederick Dale Bruner, A Theology of the Holy Spirit (Eerdman's, 1970; Trinity, 2001).

Well, specifically, this sounds just like John Kinnaird's position
(which has been uncondemned by the higher OPC courts).
However, it is representative of various FV positions as well.
See both John Otis' Danger in the Camp
and Guy Prentiss Water's The Federal Vision and Covenant Theology.

William Goode vs. Baptismal Regeneration

   Drug out Charismatic Confusion [1834] for some research for our children's Bible class at school, and ran across the following:

   Goode's sun rose to its public splendour in the Gorham Case of 1847. Briefly, this concerned George Cornelius Gorham (1787-1857), vicar of Penwith in Cornwall, whom his bishop, Henry Phillpotts of Exeter (1778-1869), refused to appoint to the vicarage of Brampford Speke in 1847, on the basis of Gorham's alleged unsoundness on the doctrine of baptismal regeneration. Phillpotts was an old-fashioned High Anglican with slight sympathies for the Oxford Movement, and he believed in the intrinsic regenerative efficacy of baptism. Gorham, a Calvinistic Evangelical and student of the Reformers, denied this understanding of baptism; he contended that the regenerating work of the Spiritcould not be tied down to the exact moment of baptism, although the Spirit was free to work at that point in baptised infants if He so chose. The controversy aroused immense nationwide interest. Victory finally went to Gorham when the judicial committee of the Privy Council decided in his favour in 1850.
   Some 50 works of literary warfare were published on the Gorham Case. The most devastating defence of Gorham and his baptismal doctrine issued from Gode's pen - his The Doctrine of the Church of England as to the Effects of Baptism in the case of Infants, published in 1849. Goode's mastery of the writings and theology of the fathers of the Reformed English Church proved largely unanswerable by Phillpotts and his allies, even if it must be granted that most Anglican Evangelicals in those days had somewhat higher views of baptism than their modern Zwinglian descendents.

   Itmay prove interesting - if not profitable - to review the arguments in the Gorham Case. That is, in the light of the present Federal Vision (AAPC, Monroe 4, Neonomist, Monocovenantalism, etc.) controversy.

(Also, another Goode book worthy of republication.)

Survey Says....Amillennialist!

You scored as Amillenialist. Amillenialism believes that the 1000 year reign is not literal but figurative, and that Christ began to reign at his ascension. People take some prophetic scripture far too literally in your view. Amillenialist 100% Preterist 55% Moltmannian Eschatology 40% Postmillenialist 40% Premillenialist 40% Left Behind 20% Dispensationalist 0% What's your eschatology? created with QuizFarm.com

(HT - Scarecrow)

Chalcedon Compliant

Whew!!
So... At the least, I am not a heretic!
;-)

You scored as Chalcedon compliant. You are Chalcedon compliant. Congratulations, you're not a heretic. You believe that Jesus is truly God and truly man and like us in every respect, apart from sin. Officially approved in 451. Chalcedon compliant 100% Nestorianism 67% Monophysitism 33% Pelagianism 25% Adoptionist 8% Docetism 0% Arianism 0% Apollanarian 0% Donatism 0% Gnosticism 0% Monarchianism 0% Albigensianism 0% Modalism 0% Socinianism 0% Are you a heretic? created with QuizFarm.com