Over at the Sojourners blog, Harry C. Kiely boldly considers whether the Occupy movement can be considered “the New Pentecost.” However, there are a myriad of problems with his comparison.
First and most importantly, from a Christian point of view, there already has been a “New Pentecost.” It is found in Acts 2. The Christian Pentecost was the fulfillment of the Jewish Pentecost. The giving of the Law (which the Jewish Pentecost commemorates) found its fulfillment in the giving of the Holy Spirit to the Church to write the Law on the hearts of God’s people (see Jeremiah 31:33). Thus, for Kiely to proclaim the Occupy movement a New Pentecost is to already fail to understand what he is attempting to describe.
The theological flubs do not end there, unfortunately. He goes on to write,
In Acts, the emergence of new power occurred when the “gossip” about the Resurrection became a life-empowering message that transcended all lingual differences: “each heard in his own language.” Likewise in Occupy Wall Street: in the development of a new means of communication, people of diverse backgrounds both spoke and heard in a common language. It was, indeed, a New Pentecost.
Apparently the Holy Spirit of God was a “new power” that emerged from “the ‘gossip’ about the Resurrection” and is analogous to the iPhone.
Deprived of loud speaker technology, for example, they invented a more human method of broadcast. Because they lacked appointed or elected leaders, the newly evolved community devised ways of organizing. In contrast to Wall Street methodology, the newly resurrected human community shared their food and goods with one another.
Actually, people in the ancient world did have “loud speaker technology”: they called them amphitheaters. As for the supposedly “more human method of broadcast” that “they invented,” I would love to hear how the disciples, in fact, “invented” the Holy Spirit. Furthermore, Kiely’s claim that “they lacked appointed or elected leaders” overlooks the fact that the Apostles were appointed by Christ himself (see Matthew 10:1-4), and, in fact, immediately before the story of Pentecost in Acts 2, the disciples had just deliberated over who would fill Judas Iscariot’s office in the Church and chose Matthias to be his replacement (see Acts 1:12-26).
In addition to misunderstanding the Christian Pentecost in Acts 2, Kiely also misunderstands the Occupy movement, which, despite some criticisms I may have for it, to its credit has never claimed to be a religious awakening of any sort. Indeed, no one in my generation would view it that way, whether they are for or against it. As one commentator (“Crazywulf”) wrote,
Please…please…please…… while whole heartedly supporting Occupy, I don’t believe anyone involved have actually been chosen by our saviour to be part of His inner circle… I know that wasn’t the intention of the author (or I hope it wasn’t) but it could come off that way….
By contrast, after having completed his comparison, Kiely concludes with, perhaps, the most “Dominionist” statement I have ever read:
Emerging out of the New Pentecost [i.e. Occupy] is the promise of a New Creation that will transcend the endless, hollow, self-destructive promises of raging empires.
At the Daily Beast yesterday, Michelle Goldman Goldberg muses on the movement of “the ultra-right evangelicals who once supported Bachmann” over to Ron Paul. This is in part because these “ultra-right evangelicals” are really “the country’s most committed theocrats,” whose support for Paul “is deep and longstanding, something that’s poorly understood among those who simply see him as a libertarian.” (Goldberg’s piece appeared before yesterday’s results from Iowa, in which it seems evangelical support went more toward Santorum [32%] than Paul [18%].)
Goldberg shows some theological sensibilities as she tries to trace the connections between Christian Reconstructionism and libertarianism. Better informed readers will recognize some of the holes, however, as Goldberg describes proponents of Reformed or “covenant theology” as those who “tend to believe its man’s job to create Christ’s kingdom before he comes back.” Christian Reconstructionism becomes, then, “The most radical faction of covenant theology,” and, “a movement founded by R. J. Rushdoony that seeks to turn the book of Leviticus into law, imposing the death penalty for gay people, blasphemers, unchaste women, and myriad other sinners.” (For an opposite reading of Paul that criticizes him precisely for not seeking to legislate biblical morality and his “opposition to moral legislation,” see D. C. Innes’ piece over at WORLD, “Christian, why Ron Paul?”)
So while Goldberg is right to note the interesting connections and tensions between libertarianism and Reconstructionism, the connection of Reconstructionism to broader evangelical and Reformed “covenant theology” is rather more tenuous. In part this must be because she relies primarily on Steve Deace, “an influential Iowa evangelical radio host,” for her mapping of the intellectual and theological landscape. But it’s also due, of course, to the impulse to paint any conservative Christian who draws political implications from their faith as a kind of theocrat, whether a theonomist, Reconstructionist, or the latest term bandied about by Goldberg in connection with Michelle Bachmann and Rick Perry, “Dominionist.”
But as Terrell and Moots point out, the place of Christian Reconstructionism within the broader context of American evangelicalism, and Reformed covenant theology in particular, is hotly disputed. Indeed, write Terrell and Moots, “Some of the most notable critiques of Christian Reconstruction come from within conservative Presbyterianism.” So while Christian Reconstructionism might self-identify as a kind of Reformed covenantal thinking, this doesn’t mean that all Reformed covenant theology is either postmillennial or prone to theonomy. As no less than John Calvin writes in his Institutes,
The allegation, that insult is offered to the law of God enacted by Moses, where it is abrogated, and other new laws are preferred to it, is most absurd. Others are not preferred when they are more approved, not absolutely, but from regard to time and place, and the condition of the people, or when those things are abrogated which were never enacted for us. The Lord did not deliver it by the hand of Moses to be promulgated in all countries, and to be everywhere enforced; but having taken the Jewish nation under his special care, patronage, and guardianship, he was pleased to be specially its legislator, and as became a wise legislator, he had special regard to it in enacting laws.
This is a sentiment commonly shared by Reformed theologians of the sixteenth and seventeenth centuries, the theological forebears of Reformed “covenant theology.”
Terrell and Moots conclude with an emphasis on the importance of taking religious motivations and theological convictions seriously:
Recent history demonstrates that the considered prescription of a free society has advanced best when it is a broadly ecumenical and pluralistic discussion. This means that it not only includes secular and religious justifications but also takes into consideration the breadth and depth of religious viewpoints.
So I think we should applaud Goldberg for taking into consideration the religious viewpoints and influences of candidates like Ron Paul, Rick Perry, and Michelle Bachmann, but we should also take her to task for not being a bit more sensitive to the complicated theological landscape. Christian Reconstructionists are a vocal minority, a “fringe” as Goldberg calls them, among politically conservative Christians, but their specific views about biblical laws and punishments are simply not attributable to every evangelical candidate.
the menace of this movement is routinely exaggerated by the media. All this is quite rare, a movement on the far fringes of faithful life. And the scare tactics are made worse by ignorance, particularly among those who don’t understand ‘dominion theology,’ and assume the use of the word ‘dominion’ itself as a call for theocracy as the consolidation of Christian political power — when the case is so exactly the opposite.
And as I conclude in the same issue, “Those in our day who level the baseless charges of suspicion against Christians for undermining the public good deserve to be branded as the real dissemblers and enemies of common good.” Or as Calvin put it, “It is not we who disseminate errors or stir up tumults, but they who resist the mighty power of God.”
Abraham Kuyper (1837-1920), the multi-talented Dutch theologian, statesman, and journalist, is dead. But a new group has formed to make sure that his ideas and legacy are not.
As Chris Meehan of CRC Communications reports, the Abraham Kuyper Translation Society has been formed to “translate and promote books, articles and other materials written by Dutch theologian Abraham Kuyper.” Kuyper College will act as the host institution for the society, which involves scholars from a variety of institutions around the world.
As Meehan writes, “Also deeply involved in formation of the society is the Acton Institute, a Christian research, educational and outreach organization in Grand Rapids.” Acton’s director of programs Stephen Grabill has had a leading role in developing the current Common Grace Translation Project, which marks the first of many proposed projects undertaken by those forming the translation society.
He’s also scheduled to appear tomorrow at 5pm (Eastern) to talk with Paul Edwards, so be sure to tune in to hear more about how the doctrine of common grace influences Christian engagement with broader issues of work and culture.
The New Calvinists have shown a particular interest in a Dutch theologian whose work seems particularly relevant to the American situation. Abraham Kuyper (1837-1920) also used the term New Calvinism to define his position. He combined orthodox Calvinist theology with a strong commitment to the separation of church and state (he split with the official Dutch Reformed Church over this issue)…. He taught the sovereignty of Christ over all realms of reality, but he believed that, if grounded in a strong Christian culture, Christians could participate in a pluralist society and a democratic state. He visited America and lectured at Princeton. Kuyper founded a political party, and he was prime minister of the Netherlands from 1901 to 1905. One can understand how Kuyper would appeal to Baptists, who always held a strong belief in the separation of church and state.
Berger comes to a rather bizarre conclusion about the future of Calvinism and the SBC, but the influence that Kuyper has had (mostly) indirectly on American evangelicalism is undeniable. One glance at the list of those who have endorsed Wisdom & Wonder is enough to confirm that fact. The Abraham Kuyper Translation Society is poised to help make that influence more direct by providing direct access to a broader range of material from Kuyper’s expansive body of work.
In preparation for this Saturday’s Grand Rapids book launch of Wisdom & Wonder, the latest translation from the Dutch theologian, journalist, and politician Abraham Kuyper, The Grand Rapids Press ran an excellent article in the religion section over the weekend. Press reporter Ann Byle did a great job explaining the complexities of the content of Wisdom & Wonder: Common Grace in Science & Art and how that connects with the larger common grace work that we are translating. We hope to have Volume 1 available by Fall 2012.
So this Saturday at 10am at the DeVos Auditorium at Calvin Theological Seminary we’re happy to host “Another Amazing Grace: Wisdom & Wonder Book Launch,” featuring Dr. Vincent Bacote, professor at Wheaton College and writer of the introduction to Wisdom & Wonder. Dr. Bacote will make a brief presentation on Kuyper and then we will have a time of roundtable Q&A with Dr. Bacote, the translator of the volume Nelson D. Kloosterman, and Dr. Mike Wittmer of Grand Rapids Theological Seminary.
In related news, Chris Meehan of CRC Communications wrote an article describing the formation of Abraham Kuyper Translation Society to be housed at Kuyper College. This society is a new organization formed with scholars from institutions like Calvin Theological Seminary, Calvin College, Acton Institute, and Kuyper College for the purpose of translating and disseminating Kuyper’s work. Wisdom & Wonder and the common grace volumes are but the first of many new translation projects. A good sense of the wealth of material that remains untranslated from Kuyper’s work can be seen in the massive new bibliography available from Brill, Abraham Kuyper: An Annotated Bibliography 1857-2010.
We are excited about our friend, Byron Borger at Hearts & Minds Books, carrying Wisdom & Wonder, “the long-awaited, freshly-translated, newly-produced, collection of newspaper pieces that Dr. Kuyper wrote so many years ago.” This book is a part of the larger “common grace” work that we are in the process of translating. We hope to have Volume 1 available by Fall 2012. Click here for more information on the Kuyper Translation Project.
Nicholas Woltersdorff, Noah Porter Professor Emeritus of Philosophical Theology of Yale University describes Wisdom and Wonder as “an eloquent theological antidote to the anti-intellectualist and anti-artistic impulses that infect so much of the contemporary church….Though Kuyper wrote these words more than one hundred years ago, they have lost none of their bite and relevance.”
Mike Wittmer, professor of theology at Grand Rapids Theological Seminary says, “American evangelicals are deeply influenced by Neo-Calvinist authors who stand on the shoulders of Abraham Kuyper. Thanks to Acton Institute and Kuyper College, we are now able to drink large gulps straight from the man himself. Wisdom & Wonder is essential reading for all of us who aspire to live well in God’s world, and these lectures on science and art are a particularly relevant place to begin. Nothing is more hotly contested and confused than these two areas of culture, and nothing stands in greater need of Kuyper’s biblical tension between creation and fall and between common and particular grace. Kuyper’s deft handling of these worldview themes proves once again that sometimes the way forward begins with a glance back.”
Check out Byron’s site here and purchase this important new work at a discounted cost.
“You’ve lost a good opportunity to shut up.” So said French president Nicolas Sarkozy to UK prime minister David Cameron as an instance of what BusinessWeek has dubbed “Europe’s Insult Diplomacy.” But it’s a retort that strikes me as equally relevant for the pontifications that pour forth from ecumenical officials in Geneva on almost every topic under the sun.
The latest instance of imprudence in the cause of desperately seeking relevance is the claim from Rev. Setri Nyomi, general secretary of the World Communion of Reformed Churches (WCRC), that the reformer John Calvin “would have been in the streets of New York or London with a placard,” joining the Occupy Wall Street movement.
I explore the dynamics of what I call the “ecumenical-industrial complex” in my book released last year, Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness. One of the points I make in the book is that ecumenical officials like Nyomi cannot seem to resist the opportunity to weigh in on contemporary political and economic issues as if there is a single, univocal, and absolute Christian position.
The claim that Calvin and OWS are kindred is precisely the kind of obfuscatory rhetoric that we don’t need from ecclesiastical representatives, whether at the congregational, denominational, or ecumenical level. On the constructive side, in Ecumenical Babel I make the case that the ecumenical movement, rather than making absurd claims akin to that of Calvin and OWS, might “decline to issue doctrinaire and casuistical proclamations about this or that particular policy. Instead, the ecumenical movement would understand its role in this sphere to provide broad guidance rather than particular judgments.”
The upshot of such a change would be that “the ecumenical movement’s social witness would place correspondingly less emphasis on direct political engagement and advice…and correspondingly greater emphasis on providing moral guidance to the church.” As opposed to saying that JC (whether John Calvin or Jesus Christ) “would have been in the streets of New York or London,” as Nyomi claims, instead “the character of ecumenical statements on social issues…would be far more restrained and chastened than we find today.”
Frank Schaeffer: Bachmann, Palin, Perry Use Religion Like Snake Oil Salesmen (2011)
Remaining Orthodox in a Secular World : A Sermon by Frank Schaeffer (2002)
Mark Tooley, president of the Institute on Religion and Democracy (IRD), has a story on FrontPageMag.com about Frank Schaeffer’s call for the Occupy Wall Street protesters to go after evangelical Christians. Schaeffer is the son of evangelical theologian Francis Schaeffer (1912-1984). Tooley:
A blogger for The Huffington Post, young Schaeffer is now faulting religious conservatives for facilitating Wall Street greed. He’s imploring the Wall Street Occupiers to “protest the root source of America’s tilt to the far unregulated corporate right.” For Schaeffer, the next logical step is to demonstrate “outside mega churches, Evangelical publishing houses, [and] religious organizations that lead the ‘moral’ crusades against women and gays and all the rest.”
The article, titled “Wall Street Occupiers Urged to Target Churches,” also describes Schaeffer attacking Roman Catholics as “likewise ‘fundamentalists’ who have ‘delegitimized the US Government and thus undercut its ability to tax, spend and regulate.’ So Catholic bishops, like evangelical mega churches, have also tricked their followers into voting against their ‘own class and self-interest.'” See the top video in this post for a sample of Schaeffer spleen.
In August, New York Times reporter Mark Oppenheimer interviewed Schaeffer about his new book Sex, Mom and God and said that that the author’s “break with conservatism, and with evangelicalism, came in the late 1980s.” But, as Oppenheimer described it in “Son of Evangelical Royalty Turns His Back, and Tells the Tale,” Schaeffer:
… had long been skeptical of many of his bedfellows. He found the television pastor Pat Robertson and some of his colleagues to be ‘idiots,’ he told me last week, when we met for coffee in western Massachusetts. Looking back, Mr. Schaeffer says that once he became disillusioned he ‘faked it the whole way.’
Schaeffer might be telling the truth, but remember he’s a self-confessed faker. One thing’s for sure — Oppenheimer didn’t do his homework.
The second, grainy video at the top of this post, shot in a Greek Orthodox church about six months after the World Trade Center terrorist attacks on Sept. 11, 2001, shows Schaeffer in his post-evangelical, pre-HuffPo culture wars mode — more than a decade after his purported “break” from the right. You hear him warning those in the pews about the threat from “the Islamic horde that now pours toward our frontiers” and hear him berating Protestants and Catholics for their soft “feminized” Christianity that won’t stand up to secularism, hedonism and a whole catalog of evils that might have been formulated by, say, Pat Robertson. Schaeffer wants a Christianity that isn’t wishy-washy, therapeutic and “sentimental” but has a “my way or the highway” ethic — a lot like the U.S. Marine Corps. In fact, he has found the alternative to America’s flabby faith: the Orthodox Church.
A tireless book promoter (see also the first five minutes of this longer video), Schaeffer spent a good part of the 1990s and beyond attacking Western Christianity for its many failures and novelties over and against the “pure and clean and perfect” Orthodox Church, into which he was received as a convert. The launching pad for much of this vitriol was his 1995 book, Dancing Alone: The Quest for Orthodox Faith in the Age of False Religions, which combined Orthodox triumphalism and cold-hearted sectarian vituperation and took it to new heights.
My Greek Orthodox parish was instrumental in bringing Schaeffer to Grand Rapids, Mich., in 1995 for a speaking engagement at a local high school that drew more than 1,000 people. The crowd included many curious Protestants who wanted to hear the son of the famous evangelical theologian explain why he had left the fold and converted to Orthodoxy. While in town, Schaeffer was interviewed on Calvin Forum, a public affairs program on the Calvin College educational TV channel. Indeed, the Reformed minister who interviewed him later was received into the Orthodox Church. Listen to Kevin Allen of Ancient Faith Radio interview former moderator of Calvin Forum, Robert Meyering, about the role Schaeffer played in his journey East.
What is Orthodoxy? According to Schaeffer, “it is the church that has maintained the worship, the sacrament, the truth, in its only pure form that can be found in the world today.” Problem is, in his current incarnation as scourge of the Religious Right, Schaeffer doesn’t say much about the Orthodox Church and his many years of (faking it again?) traveling the country as a Neo-Byzantine circuit rider. You see no evidence on his personal web page of any of those rants against the Catholic and Protestant enemies of Orthodoxy, nor access to a digital version of his tabloid Christian Activist newspaper that was frequently the vehicle for these attacks.
In Dancing Alone, Schaeffer decried the “Protestant debacle [embodied in the ecumenical movement] which has resulted in the disintegration of Western civilization, the acceptance of abortion on demand, the ordination of women, homosexuals and lesbians, the apostasy and heresy inherent in ‘liberal’ Protestant theology.” This was years after he “broke” with the conservatives and Religious Right? Here’s the contents page for the book on Regina Orthodox Press, the publishing house Schaeffer founded and which continues to sell titles like From Baptist to Byzantium and The Virtue of War.
Schaeffer’s Orthodox history might be inconvenient to him today because based on the Church’s teachings — sanctity of life, sexuality, marriage, a hyper-patriarchal priesthood — it looks a lot like the dimwitted “Taliban” Christians and “fundamentalists” that Schaeffer spends so much time denouncing of late. Then again, you can hardly go around advertising the fact that you spent years proselytizing on behalf of traditional morality if, today, you want to maximize your page views on HuffPo and get MSNBC producers to call you back.
IRD covered a speech Schaeffer recently gave in which he cited the Orthodox tradition’s reverence for “holy mysteries” as grounds for rejecting “the frozen being of belief.” But the mysteries of the faith in Orthodox teaching (indeed, the Christian faith rests on profound mysteries) do not provide a basis for a faith that changes, as he puts it, “like the weather.” He should go back and re-read his history of the Ecumenical Councils if he thinks that “anything goes” is how the Church does theology.
Years ago, it was obvious to some Orthodox Christians that Schaeffer had anger management issues. In a 1995 review of Dancing Alone, the scholar and essayist Vigen Gurioan said the book “oozes with the same moralism, instrumentalism and pragmatism that have contributed to the secularization and loss of catholic Christian consciousness that he condemns.”
Schaeffer, Guroian wrote, is at heart an individualist who has taken it upon himself to single handedly interpret the Truth and right all wrongs:
Schaeffer seems to have become Orthodox because the rest of America has gone wrong, and Orthodoxy is the best religious remedy for cultural crisis and moral malaise. At work here is not the catholic mind of the church but the romantic self that takes upon itself the task of reconstructing and arbitrating theological truth. Schaeffer intones “Holy Tradition” repeatedly when he passes judgment on the falsehood in others and claims truth for his own statements (“Holy Tradition says…”). But at center stage as arbiter and mediator of this so-called Holy Tradition is the “I.”
Schaeffer is still arbitrating the truth, but now from the left. Fair enough. That’s his choice. Although, inciting mobs to attack churches and publishing houses does sound a tad intolerant.
But the New York Times claim that the years of “faking it” among Christian traditionalists ended in the late 1980s, doesn’t hold water. Actually, his right wing, sectarian hate speech phase extended deep into the 1990s and 2000s, albeit masquerading in the rich brocades of Orthodox triumphalism. You wonder: Because Frank Schaeffer is such a good faker, could he still be faking it today? Is he a double agent in the culture wars, secretly going among the liberals at HuffPo and MSNBC until the time is ripe to once again expose the evildoers with new books and fresh tirades? We’ll have to stay tuned.
This book consists of 10 chapters that the Dutch theologian and statesman Abraham Kuyper had written to be the conclusion of his three-volume study on common grace. But due to a publisher’s oversight, these sections were omitted from the first printing. So they appeared first under separate publication under the title Common Grace in Science and Art, and then were added back in to subsequent printings of the larger set.
I’ve been privileged to be a part of this project, as I’ve served as co-editor of the volume with Stephen Grabill. Nelson Kloosterman has done a wonderful job translating Kuyper’s original into a readable and substantive prose. Wisdom & Wonder also features an introduction to Kuyper and his thought, particularly with respect to the topics of science and art, by Vincent Bacote, associate professor of theology at Wheaton College and author of The Spirit in Public Theology: Appropriating the Legacy of Abraham Kuyper.
One of the reasons Acton has partnered with other groups to take on this translation project is because of the potential we see for Kuyper’s teachings on common grace to impact and inform the larger world of evangelical public theology. So we’re also pleased to have Gabe Lyons and Jon Tyson contribute a foreword to Wisdom & Wonder, as they attest to the signal contribution that Kuyper’s vision of God’s sovereignty and grace stand to make to contemporary Christian life and work.
A century before the institutions of Christian higher education took up the conversation over faith and learning in earnest, Abraham Kuyper had already masterfully described the terrain. We are indebted to the Acton Institute for publishing this new translation of Kuyper’s work. Wisdom & Wonder deserves a wide readership among all those who have tried to solve the riddle of what it really means to have a Christian world and life view.
As you might expect, I’ll be saying a great deal more about this book in the coming weeks and months, as I introduce and apply some of the lessons from the text to various topics. To get a sense of what the book is going to include, you can check out an excerpt from one of the chapters on art that appears in the current issue of Religion & Liberty, “The Separation of Church and Art.”
And last, but not least, you can sign up to be one of the first to receive your copy of Wisdom & Wonder by preordering through the Acton BookShoppe (either in paperback or hardcover) today. The book will be released to the public at the Evangelical Theological Society meeting next month, but as soon as we get hardcopies we’ll move to fill these preorders. So don’t delay if you want to be among the first to support this larger project and become acquainted with Kuyper’s thoughts on the public and social implications of common grace in science and art.
So it’s a big encouragement to us when we see figures in the broader evangelical world echoing similar sentiments. In a recent interview with a Dutch newspaper, the PCA pastor Tim Keller spoke about how Kuyper and Herman Bavinck have served as inspirations. The translator for our Common Grace project, Nelson Kloosterman, provides a translation of the interview in English on his blog.
Keller says that the task of the Center for Faith and Work at Redeemer in New York City would be “unthinkable without Kuyper.” He adds, “Kuyper said many helpful things. Especially his idea of sphere sovereignty has helped me. That idea assumes that various social relationships—among persons, families, volunteers, associations, and churches—each has its own responsibility.” So here in the ministry of Redeemer in NYC we have a renewal of interest in Dutch neo-Calvinism. Maybe we can call some small part of New York by its original name of New Amsterdam again!
It’s only fair to note, too, that Keller is not uncritical of the all the developments of neo-Calvinism since Kuyper’s own day. He contends “that many churches in this tradition place heavy emphasis on living according to a Christian worldview while neglecting spiritual piety and evangelism.”
Here’s a video from a few years back where Keller makes some similar points.