Westminster Magazine | Volume 1 | Issue 2 by WestminsterTheologicalSeminary

LET US HOLD FAST THE CONFESSION OF OUR HOPE FOR HE WHO PROMISED IS FAITHFUL

FROM THE PRESIDENT

hat do the words “ hold fast” bring to your mind? Is it someone clinging for dear life to the end of a rope? Maybe holding a little child’s hand as you wait to cross a busy street. Or do you think of a loved one reaching out to share a moment of urgent prayer and encouragement? For the Christian, in these days of unrest, turmoil, and struggle, “hold fast” points us to the great promise of our God, repeated throughout Scripture, that he will hold fast to us regardless of circumstance. Jesus declared that no one can pluck you out of his hand (John 10:29). Whatever difficulty you’re facing these days, I hope that this issue of Westminster Magazine will encourage you, not only to hold on to the promises of God, but to remember that he is holding on to you. Because of that, we can declare that we are safely in the hands of our sovereign God and His providential care. Fanny Crosby said her favorite hymn was “Safe in the Arms of Jesus,” a truth that reminds me of another beloved hymn, “More secure is no one ever than the loved ones of the Savior.” What a gift that our Savior preserves our faith through uncertainty, conflict, anxiety, and isolation. Together, with all of us involved in Westminster Theological Seminary’s ministry, let us live by faith, trusting in the sovereign love and care of our Heavenly Father who holds us fast. So, hold fast. Hold on tightly. But remember, our Lord is holding on to you more surely than you ever could hold on to Him. In His firm grasp of grace,

Volume 1 | Issue 2 | Spring 2021

Editor–in–Chief

Peter A. Lillback

Executive Editor Jerry Timmis

Editor

Victor Kim

Managing Editor Josh Currie

Assistant Editor

Nathan Nocchi

Contributing Editors

David Owen Filson Jeffrey A. Hart Caitlin O’ Connor Joel Richards B. McLean Smith

Photography Victor Kim

Cover design and Layout Jessica Hiatt Read, watch, and listen to more online at wm.wts.edu Westminster Magazine accepts submissions of previously unpublished work, as well as pitches. For more information, contact wtsmag@wts.edu Westminster Magazine is published twice annually by Westminster Theological Seminary, 2960 Church Road, Glenside, Pennsylvania 19038. No part of this publication may be reproduced without permission of the publisher, except in the case of brief quotations. Printed by Sheridan, a CJK Group Company

PETER A. LILLBACK, PRESIDENT

Cover art: Stormy Sea Ivan Aivazovsky, 1860

Machen Hall during a winter storm in February 2021

SPRING 2021

4 HOLD FAST Seeing the Unseen in Suffering K. Scott Oliphint

10 US AND THEM Public Theology in the Breach John Currie

22 THE CHRISTIAN CITIZEN R.B. Kuiper

38 SLOW TO SPEAK Biblical Wisdom for Social Media Brandon Crowe

FACULTY NEWS & UPDATES ALUMNI POINT OF CONTACT

28 68

INTRODUCING FRAMEWORK | Jeffery A. Hart FACULTY INTERVIEW: BILL EDGAR ABIDING IN CHRIST IN ISOLATION | Mark Sanders ABIDING IN CHRIST THROUGH ANXIETY | Pierce Taylor Hibbs

MINISTRY UPDATE: WESTMINSTER SEMINARY PRESS ALUMNI INTERVIEW | Ren Broekhuizen HEARTS AFLAME, PT 2 | David Owen Filson LIGHT IN THE CITY | Kyle Whitgrove

32 44 48 60 72 78

by K . Scott Oliphint

Tre skonnerter i høj sø, Johan Christian Dahl

Suffering and the Unseen

n the heyday of his atheism, British atheist– turned–deist and philosopher of religion Antony Flew embellished a parable known as “The Invisible Gardener.” In the parable, two explorers walk through a jungle and come upon a beautifully manicured garden. One explorer is convinced that the garden demonstrates that there must be a gardener. The other explorer is skeptical. So, they wait and wait, and no gardener appears. But the first explorer remains convinced that there must be a gardener while the other explorer remains skeptical. The first explorer surmises that the gardener must be invisible. So, they place electric wire around the garden, and bring in bloodhounds so that the gardener, even if invisible, might be detected. But still, no gardener. The first explorer still believes. He says to his companion that the gardener must not only be invisible, but he must be intangible, undetectable, coming only rarely, and secretly, to tend the garden. The second explorer, frustrated by his friend’s stubbornness, finally asked, “What is the difference between an invisible, intangible, undetectable gardener and no gardener at all?” The point Flew was attempting to make was evidentialist. He was trying to show that Christians will stubbornly maintain their beliefs when confronted with a lack of evidence, or even of contrary evidence. Flew objected that the Christian God “dies the death of a thousand qualifications”1 in the face of demands for evidence of his existence—just like the gardener in the parable. Christians, Flew suggests, will maintain a belief in God’s existence even though there is no circumstance or evidence that points to that existence. Not only is there no evidence for Christianity, according to Flew, but there is strong evidence against Christianity, evidence that argues in favor of what he called “the presumption of atheism.” Here is what Flew says after the parable: Someone tells us that God loves us as a father loves his children. We are reassured. But then we

see a child dying. His Heavenly Father reveals no obvious sign of concern. Some qualification is made. Just what would have to happen to entitle us to say, ‘God does not love us’ or even, ‘God does not exist’? What would have to occur to constitute for you a disproof of the love of, or of the existence of, God?2 Flew’s conclusion is characteristic of what has been called “the problem of evil.” Simply put, the problem pits the infinite goodness of God against the vast magnitude of evil in the world and asks how the two can co–exist. In an “evidential universe” like Flew’s, all signs point to the magnitude of evil; no signs point to an infinitely good God. To think and live consistently in this world, is to recognize the suffering and pain that surrounds and smothers us and give up on the notion of God. This problem of evil has been called the Achilles Heel of Christianity; the one issue, some think, that brings Christianity’s house of cards tumbling down. The problem of evil is an apologetic challenge for Christians. My suspicion is that most Christians have had occasions in their lives when the problems addressed by Flew ring true to us. Perhaps they can even, at times, ring “truer” than our belief in an invisible and intangible God. I suspect that there are times in our Christian lives when we become evidentialists like Flew. We look around and we see so much suffering and pain in the world. We even experience those things ourselves, perhaps in an overwhelming way, and we wonder, deep down, whether our invisible God is actually real. “Surely,” we might think to ourselves, “if God is good and is my God, He would not allow such things to happen. Surely, there must be a better way.” Seeing the Unseen

id the year 2020 test your faith in Christ? Has worldwide suffering and irrefutable evidence of substantial human pain 5

across the entire globe made Flew’s objections a little more sympathetic? In suffering, our spiritual eyes tend to develop cataracts, and all we can see is what is directly in front of our face. It’s easy, then, to be tempted toward Flew’s evidentialism. So, it is no coincidence that one of the foundational passages on apologetics in the New Testament was delivered in a context of suffering. When the apostle Peter wrote his first epistle, its original recipients were struggling in deep waters of suffering. Peter recognized that the “elect exiles of the Dispersion” (1:1), had been “grieved by various trials,” even if “for a little while” (1:6). Some of them were “suffering unjustly” (2:18) and may have been beaten for their faith (2:20). In the midst of all of this, Peter urged them not to be “surprised at the fiery trial” when it came to them (4:12). As Peter writes to encourage these Christians who are facing intense suffering, he also gives them specific instructions on how to prepare themselves to defend their faith: . . .but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; (1 Peter 3:15, NASB) That phrase, “make a defense” is translated from the Greek word, apologia. Peter is instructing

In suffering, our spiritual eyes tend to develop cataracts, and all we can see is what is directly in front of our face. 6

his readers how to do apologetics, especially in the midst of deep pain and suffering. The first thing we see in this verse is the command to “sanctify” or set apart “Christ as Lord” in our hearts. It’s important to recognize that this command requires us to abandon any temptation toward Flew’s evidentialism, and instead to shift our focus upward where Christ is, and, in the recesses of our hearts, to see Him there. Surely evidentialism would have been tempting for Peter’s audience. If their focus was on their own circumstances, not only would they see their own suffering, but others who had given their lives to Christ as they were persecuted and gave their lives for Christ. They would see the perpetuation of injustice and cruelty toward those who would not bow the knee to the Emperor. Where is the evidence of God’s goodness, when everything around points to the almost overwhelming presence of suffering and evil? Peter’s initial answer to this question is first to ensure, in our hearts, that Christ is Lord. When we do that, we see His Lordship above everything else. But how can this help us in suffering? In at least two ways: First, to ensure the Lordship of Christ in our hearts requires more than cursory affirmation. It requires a whole–souled commitment. If we have nothing to focus on but suffering, it can render us blind to its purposes. If we have prepared our hearts in the proper way, we are not surprised by our suffering (4:12), but we see it in light of the sovereignty of our Savior. With Christ set apart as Lord in our hearts, we see Him first, and everything else in light of His loving reign over us. The Lordship of Christ, as Peter made clear in his sermon on the first Pentecost, is a fulfillment of Psalm 110. It means that Christ now sits at the right hand of His Father, to reign and to rule, as all of His enemies are being made a footstool for His feet. That is, Jesus now reigns and is in the process of defeating every enemy that would seek to thwart His purposes. One of those enemies is death, and the suffering that leads to it.

This last enemy will one day be destroyed (1 Cor. 15:26), as will all the suffering that leads to death. When the Lordship of Christ reigns, not simply on our lips but in our hearts, then the evidentialism of Flew loses its glow. As the hymn writer says, “The things of earth will grow strangely dim.” Those things grow strangely dim because, even though they are right before our very eyes, we begin to see through them, as if transparent, and we see in them the Lordship of our Savior. Our daily headlines and notifications continually threaten this vision. They call you to turn your eyes to the next “ breaking news.” They encourage you to wring your hands, to worry and fret, to pretend that the only solution to the day’s chaos is the next politician or policy. But this is irrational and absurd from a scriptural point of view. In fact, it is equivalent to the evidentialism of Flew, highlighting only the problems, and settling o n l y f o r s ke pt ic i s m . Has the visible world seemed chaotic to you this past year? Have suffering and hardship and chaos and uncertainty overwhelmed you, day after day and month after month? If so, then turn your eyes upon Jesus our Lord. As the author to the Hebrews puts it, “At present, we do not yet see everything in subjection to him.” Even so, he immediately adds, “But we see him. . .," (Heb. 2:8, emphasis mine). Everything that has happened, and that will happen, passes through the loving banner of His cosmic reign. Though the details of His victory might be hidden from us at present, that He will conquer all of His

enemies is more certain than anything we see around us. He is Lord—our Lord—and we are His. Seeing the Suffering Servant

here is a second way that Christ’s Lordship addresses our present suffering, a way that fundamentally changes our perspective. For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, who committed no sin, nor was any d e c e it f o u n d in His mouth; and while being reviled, He did n ot re v i le i n ret u r n ; wh i le su f fe r ing, He uttered no threats, but kept entrusting Himself to Him who judges righteously; and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. (1 Peter 2:21–24)

With Christ set apart as Lord in our hearts, we see Him first, and everything else in light of His loving reign over us.

Why would Peter expect that we should not be surprised by our suffering and the suffering around us? As followers of Christ, we have been called to suffer (see Phil. 1:29), but this is only part of the truth. As followers of Christ, we have been called to suffer even as Christ, our Savior and Lord, has suffered. One of the things we see clearly when we set Christ apart as Lord in our hearts is that His Lordship came at the 7

Everything that has happened, and that will happen, passes through the loving banner of His cosmic reign. highest possible cost. He is Lord because of His suffering and humiliation. So, our suffering is not, in the first place, a hardship, or a travesty of justice, or an occasion for grief. Our suffering is, in the first place, a calling to follow our Savior. So intense was Christ’s suffering that He Himself prayed at Gethsemane, in effect, “Surely, if God is good and is my Father, He would not allow such things to happen. Surely, there must be a better way.” Nevertheless, He concluded, “Yet not as I will, but as You will,” (see Matt. 26:36–44). With this in mind, our perspective, and thus our defense of Christianity in the face of suffering, becomes clear. The problem with Flew’s evidentialism is not, in the end, the evidence. There is evidence all around us of God’s grace and mercy (see Rom. 1:18–20). The problem with Flew’s evidentialism is that his selection of the evidence was way too narrow. There was much more for him to see than the suffering around him. Remember Flew’s objection that “His Heavenly Father reveals no obvious sign of concern.” Here’s clear evidence of the tragedy of Flew’s evidential objections: Is there really “No obvious sign of concern?” from the Father? What else is the utterly unjust suffering and death of God’s own Son if not the climactic and cosmic evidence of our heavenly Father’s concern for us through all of our suffering and pain? Could there be any clearer evidence of our heavenly Father’s concern than this? 8

The tragedies around us, the suffering we endure, the chaos that sin produces in the world— all of them are enemies of our Father. They are, right now, ordained as a demonstration of our Lord’s love for us. He is working even now to defeat them all, and to make them a footstool for His feet. But it’s not enough simply to admit there’s a God. Even Antony Flew, after decades of arguing for atheism, changed his mind in 2004, and claimed to believe in something close to Aristotle’s view of a god. He had decided that the evidence did point to something, somewhere, bigger than the universe. But he continued to reject the evidence of God’s love in his adamant refusal to believe in Christianity. Unfortunately, his turn to theism was no more help to him than his atheism. Both views reject the true God. In the meantime, we follow our Savior. “While suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously,” (1 Peter 2:23). With this Savior set apart as Lord in our hearts, we see Him, and we prepare ourselves to give an answer to all who ask us about the hope that we have in Christ. Then we can see suffering and pain as guided by our heavenly Father who, because He loves His Son who suffered, loves those who are united to Him in and through their suffering as well. When you suffer, when others express their dismay at the suffering and pain around us, remember Peter’s words: “Sanctify Christ as Lord in your hearts.”

K. Scott Oliphint (PhD, Westminster Theological Seminary) is professor of apologetics and systematic theology at Westminster Theological Seminary. He is the author of Covenantal Apologetics. 1 Antony Flew, “Theology and Falsification,” in Antony Flew and Alasdair C. MacIntyre, New Essays in Philosophical Theology (New York, New York: Macmillan, 1964), 99. 2 Ibid. 98–99.

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US and THEM

Public Theology in the Breach by John Cur rie

Embarkation of the Pilgrims Robert W. Weir, 1844

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth. I desire then that in every place the men should pray, lifting holy hands without anger or quarreling; (1 Timothy 2:1–8)

t was once taken for granted in the United States that crises and important occasions were marked by prayer. From 1789, when George Washington began the custom of setting aside days for national thanksgiving, to 1953, when Dwight Eisenhower opened his inauguration with a prayer he had written himself1 (and there are many more examples), the country has been blessed with a rich history of its political leaders prayerfully declaring their dependance upon God. As grateful as we ought to be for this history, even as we are right to desire that kind of leadership, our first concern as the Church is actually not that our nation’s leaders would pray. Our first concern and commitment is that we should pray for them! That’s the prescription and pattern we see in 1 Timothy 2:1–8, where God has given us a foundational framework for all the church’s public theology: Deliberate dependence upon God through prayer for civic leaders and for the Church in society. In this letter, the apostle Paul tells us that there is a right way for the church to behave as the pillar and buttress of truth 11

in the world. He has written to instruct his pastoral apprentice, Timothy, how to put the church in order for its mission. And the first instruction he shares, in the first verse of chapter two is, “first of all…I urge prayers… for them!” “Timothy,” Paul’s saying, “I’m writing to equip you to put the church in order so that she might serve her purpose as the pillar and buttress of the truth.” And “First things first. . . pray!” In times of cultural crisis our default focus is on what leaders are responsible to do for us. Our instinct is to appeal to and motivate our leadership to do what they are responsible to do. This is a great privilege we have as citizens of this nation. We have the freedom, responsibility, and right to use our voice and vote to call leaders to do fulfill God–given duties. But in our anxiety to resolve the chaos and corruption in our culture we forget that first priority God gave His Church. And it is actually the most potent strategy we have to be the pillar and buttress of truth in our culture: Prayer for them. Friends, there is no question that we live in a cultural moment that can be characterized as a revolution. This revolution is ideological, moral, social, and political, and it is hostile to anything resembling biblical Christian faith. Nevertheless, we are called to pray for them. If this seems like well–intentioned but naïve advice from an ancient pastor who has no idea what lay ahead, it may help us to get a glimpse of the darkening of culture in which Timothy was called to lead the church. But understand this, that in the last days there will come times of difficulty. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable,

slanderous, without self–control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power. Avoid such people. (2 Tim 3:1–5) I can’t think of a better summary of our current culture. This was written nearly two thousand years ago, but Paul could be describing headlines from tomorrow’s newspaper, or whatever’s trending on social media right now. This imperative to pray first was delivered in a culture dominated by the love of self and of money; the culture of a proud, arrogant, abusive people who were rebellious toward authority and the family. In Timothy’s world, public defamation was commonplace. The passions of the public ran rampant, and betrayal and brutality were acceptable means of ambition. The orthodoxy of the culture was to indulge in whatever passion pleased you. And contemporary religion was a powerless, sham. That’s the last–days culture Timothy and the church are called to dwell and fulfill its mission in until Jesus’s return. It is into that brutal, self–worshipping, tribalized culture of unleashed passions that God’s spokesman says First…pray. A couple of years ago, Dr. Lillback took a group of us from Westminster to meet with a senator in Washington, D.C. Now, I am an immigrant to the United States. I was born in Scotland, grew up in Canada, and became a citizen 12 years ago. So, as we walked through the magnificent halls of power in Washington I thought, “What an amazing thing that someone like me should be able to walk these great halls.” Then I remembered that I’d been invited there, and that as a citizen, I, in a sense, belonged there. And then it

occurred to me what an infinitely more amazing truth it is that, because of Jesus, a sinner like me should have right of free access to the throne of God in the halls of all authority in heaven and on earth! You see, as Christians, before we are citizens of any earthly nation, we are, by God’s grace, first the people of God. As subjects of Christ’s kingdom and citizens of heaven, our greatest privilege and our source of real power is the access we have, not first to our congressional representative, or to the media, or to the voting booth, but the access we have been freely given to the throne room of the LORD God Almighty… through prayer! There are two important categories for this primary strategy for public theology as Christians: first, the priority of prayer for Them, and second, the priority of prayer for Us. Priority 1: Prayer for Them

at the logic of the passage. In verse 3 and 4, God our Savior desires all people to be saved. In verse 5, he stresses that there is one God and one mediator; Christ Jesus, who, in verse 6, gave himself as the ransom for all. This comes to a head in verse 7, where he defends the fact that he was appointed a preacher, particularly… to the Gentiles. The significance of this statement might slip past us today, when at this stage of church history, the Church is made up predomi n a n t l y o f ge n t i l e s . But at that time the gentiles were them— outsiders of different religions, ethnicities, and languages whose culture and politics were antagonistic to the Christian faith. One of the pressing problems the New Te s t a m e n t c h u r c h faced was a corrupted doctrine of God’s plan f o r s a l va t i o n . Fa l s e teachers had spun a false narrative that God was only concerned w i t h s av i n g p e o p l e from one nation: Israel. They taught that there was only one nation, one kind of people, one tribe, as it were, that God was pleased to save and that Jesus came to save. To correct this, Paul is saying that God has sovereignly chosen his people out from all kinds of people groups, Gentiles as well as Jews. It doesn’t matter what the tribe is, this chosen people’s unity comes from the one God who they all must be reconciled to and worship, and in the one mediator they must all come through.

. . .before we are citizens of any earthly nation, we are, by God’s grace, first the people of God

he first thing to note is that by listing all those different words for prayer— "supplications, prayers, intercessions, and thanksgivings”— Paul is covering all biblically prescribed types of prayer. Paul is saying that, all kinds of Scripturally prescribed prayer are to be made for all kinds of people. Here’s what that means in the context of this passage: all people of all different tribes and groups! Just take a quick look

T h e a p o s t l e i s l ay i n g f o r u s the amazing gospel ground for access to God’s presence. We are not reconciled to God because of any of our own works of righteousness, our ethnicity, or our social standing. In fact, our sin has alienated each and every one of us from God, making us His enemies who deserved nothing but his wrath! But God, out of His love, sent his Son to stand in the breach, to mediate between the holy God and sinners. By God’s desire, design, and decree, Christ Jesus, the sinless Son of God, mediates a restored relationship between God and us. He reveals God to us so that we can know God. Christ Jesus received the wrath of God, as the sinless substitutionary sacrifice, on the cross, for the sins of everyone who would ever believe in him. And Christ Jesus is now raised and exalted in heaven and serves as the High Priest who represents believers in the throne room of God. There, Christ himself mediates believers’ prayers to God and prays for us. N o w, y o u m i g h t b e t h i n k i n g , “I’ve heard about that. Thanks for the theolog y lesson. Why does that matter? ” It matters because, if our desires and designs are aligned with God’s, if our vision for our nation is aligned with God’s, our first priority, then, must be to pray for all people. Not just our people! When the pundits from the other party are screaming at you 24/7; when their policies make your blood boil; when fear rises, and frustration turns into outrage, and you despair that all you’ve built, or hoped for, and what you hold dear is about to be destroyed, it’s easy to forget that God desires to save multitudes of them. At the same time, the results of the political process and arguments about good government and the issues at stake in our cultural revolution really do matter.

Even more often than we know, biblical truths are at stake in these conflicts. Principled stands need to be taken, leaders need to lead, but followers of Christ cannot forget that what we deal with in this earthly sphere is temporary. It will pass away. Neither can we forget that all people will enter eternity. We will all stand before the one God, either as reconciled to him through his one mediator, or to spend eternity under his righteous wrath. One of the ways we know that our vision for public theolog y is aligned with God’s is that we have a heart for the eternal good of all people. This must include the people whose policies and practices we vote against and even vigorously disagree with. It means that we must have a heart for the salvation of those who even perpetrate legislative wickedness! This brings to mind Augustine’s words as he considered the Church’s posture toward those who have chosen to be her enemies: “But let this city bear in mind, that among her enemies lie hid those who are destined to be fellow–citizens, that she may not think it a fruitless labor to bear what they inflict as enemies until they become confessors of the faith.”2 Here’s how Jesus put it in his seminar on the constitution of His Kingdom: “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven.” (Matt. 5:43–45a, emphasis mine) This is the fuel for Paul’s advice to Timothy in a darkening cultural context. Paul tells him to remember God’s purpose for people, even those people, and he directs him, the way Christ did, to prioritize prayer. Does this sound like a bit of a stretch? Or like a message better saved for a missions conference? Or is this,

When the pundits from the other party are screaming at you 24/7; when their policies make your blood boil; when fear rises, and frustration turns into outrage, and you despair that all you’ve built, or hoped for, and what you hold dear is about to be destroyed, it’s easy to forget that God desires to save multitudes of them.

perhaps, just too difficult to apply in our current hyper–politicized context? No, our public leaders are exactly the kind of people the apostle has in mind when he commands prayer for all people, for kings and all who are in high positions. The first group of people he applies this first priority to are people in the high places of authority. “Kings and all who are in high positions” is basically covering any of the rulers and government officials that exist at any level. The Bible tells us that, in His providence, God has put rulers and governors in place to promote and protect the public good, and to punish evil and wrongdoing. It should be all the more striking to us that this letter was not written to a man living in a democracy or republic. Caesar, his governors, and their downstream appointees were not people Timothy’s congregation has had the privilege of voting in or out of office. Paul allows no caveat for corruption or worthiness. He tells the church to pray for Caesar and his appointees! And by telling us to pray for all who are in high positions, it means we don’t get to omit any of them from those prayers, or simply focus our prayers only on officials who share our values or even our faith. Significantly for us at Westminster, it was the leaders of the protestant Reformation who restored this kind of prayer to the life and liturgy of the Church during the Reformation. This scriptural priority and pattern had been neglected by the

But God, out of His love, sent his Son to stand in the breach, to mediate between the holy God and sinners. 16

church prior to the biblical revitalization movement we call the Reformation.3 Here are a couple of examples of what revitalized prayer for government leaders looked like amongst the Reformers, Almighty, eternal, merciful God and Father, … You have also commanded us through your Holy Spirit to pray for all rulers and all people [1 Tim. 2:1–2], so we ask you from the heart … that you will enlighten the hearts of our emperor, all princes and lords, and especially our rulers, an honorable council, with knowledge of your holy gospel, so that they may acknowledge you for their only right overlord and may rule us, the work of your hand and sheep of your pasture, according to your will. And may you grant all people to come to the knowledge of your truth.4 Or praying that our “very merciful father”, …may be pleased to have pity [1 Tim. 2a] on all kings, princes, lords, and all whom He has constituted in rank and authority by giving them the sword to punish the wicked and defend the good; that of His goodness He may have mercy on them, giving them His Holy Spirit so that they may carry out their office in a holy way, to the honor and glory of our Lord and the benefit of their subjects.5 From our heart we ask: Enlighten their hearts with the knowledge of the gospel. Enable them to carry out their stewardship in a holy way For our good, according to your will, and for your glory.

That’s what renewal of the priority of prayer for governing authorities looked like as God revitalized his Church through the Reformation. Imagine what might be achieved for the cause of Christ in our nation if, when it came to governing authorities, we talked to God for them half as much as we talk about them? What if, when we read that notification, or watch that report, or glimpse that headline that frightens or enrages us, our first reflex is to pray…? Can I suggest a takeaway at this point? Prayerfully choose a public figure serving in office or aspiring for office— perhaps even a leader or candidate who you react strongly against—and write their name on the inside leaf of your Bible, your prayer journal, or just on piece of paper, and choose, for their eternal good and the good of those they aspire to govern, to stand in the breach for them. To pray a specific prayer for them from the heart. Priority 2: Prayer for Us

longside this public theology imperative of prayer for them is another integral imperative: Prayer for us—prayer for the Christ’s church, its life, and its mission. Earlier, I mentioned President Eisenhower and his inauguration prayer. In fact, Eisenhower’s entire presidency was marked by prayer. It was Ike who started the National Prayer breakfast, and he was known to begin each of his cabinet meetings with prayer. This habit also sustained him in his leadership of the allied forces in Europe during the Second World War. In 1952 Eisenhower said, “Do you think I could have fought my way through this war, ordered thousands of fellows to their deaths, if I could not have got down on my knees and talked to God and begged him to support

me and make me feel that what I was doing was right for myself and the world…I could not live a day of my life without God.”6 The Second World War is a famous example of government doing precisely what God intended it for, using its power to protect its citizens and promote justice, human dignity, and liberty. Eisenhower declared that, even with all of the power at his disposal, he depended on divine wisdom and strength. In no uncertain terms, 1 Timothy 2 assures the church that this dependence is always necessary. For governing authorities to do what God has put them in place to do they need God’s intervention. The end of verse 2 defines for us what God uses government for, and what he holds government responsible to provide: liberty and peace to be godly in our worship, walk, and witness. A little further along, in 1 Timothy 3:15, Paul tells us that the Church’s role in a culture is to be the pillar and buttress of the Truth revealed in God’s Word. The conclusion is clear: the church upholds God’s truth in society by our worship, our walk, and our witness. This verse tells us to aspire to do that in a peaceable, dignified way, in a way

Imagine what might be achieved for the cause of Christ in our nation if, when it came to governing authorities, we talked to God for them half as much as we talk about them? 17

that conforms to the character of God, i.e. godliness. That should be our ambition, as God’s people, in our neighborhoods in our nation, to witness to the Truth by walking, worshipping, and witnessing in godliness. Verse two also tells us to ask God to give us liberty to fulfill that ambition through the administration of the authorities he has providentially appointed. There are two reasons that’s important. First, liberty to worship and walk with God in godliness is not merely a political issue. It’s God’s design for the earthly governments he appoints. Since the Garden of Eden, it has been a target in the spiritual conflict beneath all struggles over divine and human authority. Liberty to worship and witness regularly come under attack because of attempts by human authorities to usurp God’s authority, rather than serve the place and purpose God appointed them to serve. Abraham Kuyper wrote: “If once the curtain were pulled back, and the spiritual world behind it came into view, it would expose to our spiritual vision a struggle so intense, so convulsive, sweeping everything within its range, that its fiercest battle fought on earth would seem, by comparison, a mere game. Not here, but up there – that is where the real conflict is engaged. Our earthly struggle drones in its backlash.”7 It is critical for the Christian to understand that this command to all people to worship and walk with the one God in true godliness is not merely a political issue in this moment of one nation’s history. It is the spiritual conflict behind all history that engulfs every nation and every people. So, our freedom to worship and witness publicly in godliness can only be preserved through earthly authorities as 18

almighty God gives them the will, wisdom, and power to preserve it. This is why, at the end of verse 2, we are instructed to ask God to give us that liberty, through them. The second reason it’s important to ask God to give us liberty through the authorities is because—perhaps unlike any other time in our nation’s history—the liberty of the church to worship, walk, and witness in godliness and peace is under concerted, strategic, and overt assault. This is an assault on freedom to walk in godliness as a family, to nurture Christian children in godliness, and to bear witness to the truth of God, as found in the Scriptures, without being “canceled” or publicly maligned. It’s an assault on freedom to walk in godliness in your places of employment, without having to bow to the corporate social agenda to remain employed. Let me be unashamedly specific. In this moment in this nation, the Church must ask God to continue to provide us freedom to walk, worship, and witness in godliness. The second half of verse 2 calls us to enter the throne room of the universe and ask God to give us government that will lead and legislate in such a way that God’s people will be free to be godly in its life and mission. Can I suggest a second takeaway? Make it part of your regular prayer life to go into the throne room of the universe and ask this from God: That He will give us government to lead and legislate in such a way that God’s people will be free to do God’s will in our worship, our walk, and our witness. Foundationally and finally Christians retain freedom of religion as citizens by exercising the freedom we have to approach the throne of almighty God!

Paul tells us that the Church’s role in a culture is to be the pillar and buttress of the Truth revealed in God’s Word. The conclusion is clear: the church upholds God’s truth in society by our worship, our walk, and our witness. Conclusion

ome years ago, I read an essay by the great voice for the Christian worldview, Charles Colson, who had once served on the president’s staff in the White House. In this essay, Colson warned Christians against the belief that the only thing they needed to fix the nation’s ills was access to the Oval Office. Culture warrior that he was, Colson described how access to the Oval Office is designed to overawe visitors so that, by the time you sit down with the President you are too intimidated to ask for what you really want. But, incredibly, this isn’t the case with the Christian’s access to the throne of God! Through the death and resurrection of the one mediator, the Lord Jesus Christ, who at this very moment intercedes with God for his people, we can come boldly and freely before the throne of the one God, the LORD God Almighty, and cry “Father, give us this day, and in this generation, freedom to live godly lives, with godly worship, and godly witness for your glory, and their eternal good!” How do we make our voice known in the real halls of cosmic power where we make an eternal impact? First of all… pray! Pray for them, and for us!

John Currie (DMin, Westminster Theological Seminary) is professor of pastoral theology at Westminster Theological Seminary. He has pastored in the US and Canada for 30 years.

1 Eisenhower Library, "1953 Inaugural Address," http://www. eisenhower.archives.gov/All_About_Ike/Speeches/1953%20 Inaugural_Adress.pdf (Accessed 3/15/19). 2 Augustine, The City of God, trans. Marcus Dods (New York, New York: Modern Library, 1950), 38. 3 Elsie Mckee, "For the Dead or for the King? Prayers of Intercession in Reformed and Roman Catholic Traditions," in Calvinus frater in Domino: Papers of the Twelfth International Congress on Calvin Research, eds. Arnold Huijen and Karin Maag (Gōttingen: Vandehoeck & Ruprecht, 2020) 77–101. 4 McKee, 87. 5 Ibid, 87. 6 Gary Scott Smith, Faith and the Presidency: from George Washington to George W. Bush (Oxford, England: Oxford University Press, 2009), 227. 7 Sinclair Ferguson, The Holy Spirit, Contours of Christian Theology (Downers Grove, Illinois: IVP Academic: 1992), 168.8 Colson, Charles in Power Religion (ed. Horton, Michael). 8 Charles W. Colson in Power Religion: the Selling out of the Evangelical Church? ed. Michael Scott Horton (Chicago, Illinois: Moody Press, 1992).

Introducing. . . by Jef fer y A . Hart Framework: Public Theology from Westminster exists to equip pastors and church leaders by deploying a biblically faithful theological framework to engage the challenging moral, civic, and cultural issues the church faces in society.

mericans are still a very religious people. This statement might seem odd at a time when secularism appears ascendant. But a short walk around my neighborhood bears out this observation. Planted in the front lawn of many homes is a sign that begins with “In this house, we believe….” This unmistakably creedal language demonstrates my neighbors’ religiosity. People do not write and display creeds about things that do not matter to them, but about that which holds the deepest significance and begs for public acknowledgement. This sidewalk creed expresses my neighbors’ most fundamental beliefs about right and wrong, and even about the nature of reality itself. In the process, it unwittingly reveals something much more significant: the law that is written on the hearts of all and embedded in the very fabric of reality (Rom. 1:18–21, 2:14–15). Yes, the law articulated on these signs may be twisted, partial, and confused—but it suggests a moral intuition that is haunted by the borrowed capital of Christianity. My neighbors know the law, but they do not know

the law–giver. Instead, they suppress the truth and they worship an unknown god. This means that, like Paul in Athens, we have an opportunity to proclaim to our neighbors the God they worship as unknown (Acts 17:23). It is in this spirit that Westminster begins a new initiative, Framework: Public Theology from Westminster. We’ve developed Framework to help churches and church leaders grapple with a culture shaped by sidewalk creeds. What are the best ways that we, like Paul, can proclaim the God of Scripture and Nature to neighbors whose most fundamental beliefs are expressed in mystical truisms like “science is real” and “love is love”? What does it look like for the church and its leaders to maintain a faithful and bold witness in today’s cultural setting? How can we prepare for the challenges of tomorrow and mount an offensive for Christ’s kingdom? Questions like these require the rich resources Reformed theology is uniquely suited to supply. Our vision is to see pastors and church leaders face these challenges with wisdom and from a place of strength: the truth and sufficiency

content available at framework.wts.edu. Lord willing, we will continue to collaborate with Westminster Seminary Press on more books, like our upcoming Faith in a Time of Plague. And we plan to expand our reach with a Framework podcast. Our culture remains religious. But it is a false religion with a flawed creed. The only remedy is found in the words of Scripture, the revelation of the true and living God. We hope Framework will play a small part in helping the church act in wisdom and proclaim this God to a culture lost and in desperate need of his saving grace.

of the Word of God. Our conviction is that good theology is public theology—theology that speaks to all areas of life, addressing the real and pressing issues that men and women in our churches face as they live and work in the public square. While this requires engaging with political issues, Framework seeks to keep politics in its proper place—subordinate to the transcendent kingdom of God. The need is urgent, and Westminster has much to offer the church. Westminster has already been active in this area, hosting Faith in the Public Square, an ongoing series of conferences, with Peter A. Lillback, Kevin DeYoung, Harry Reeder, Ligon Duncan, Robert George, Rusty Reno, and John Stonestreet. Westminster also offers students specific training in public theology with faculty members like William Edgar and Brian Mattson. In addition to regularly featured articles in Westminster Magazine there will soon be exclusive

Jeffrey A. Hart is the director of programming for pastoral theology and the public theology initiative at Westminster Theological Seminary

Our logo, our story 1

Frame•work | Noun

1. A system of rules, ideas, or beliefs used to plan or decide something – We’re equipping people with a coherent theology to guide them

2. A supporting structure around which something can be built – We’re articulating first principles that undergird a biblical worldview. 6 2

The Cross Good theology is centered on Christ, who is lord over all.

The Public Square With humble confidence in the power of public discourse, we’re equipping Christians to boldly and winsomely speak truth in the public square. The Grid We’re providing structured thought to help Christians address the challenges of the day. Invitational Space We’re inviting you into the conversation as we look ahead to the issues of tomorrow.

Building Blocks With Scripture as our firm foundation, we’re laying down the building blocks of a faithful public witness.

The CHRISTIAN

CITIZEN The Christian in the Twentieth Century World by R .B. Kuiper

De intocht van de Franse ambassadeur in Venetië in 1706 Luca Carlevarijs, 1707

In April of 1942, Westminster Theological Seminary hosted “The Christian World Order Conference,” just a few short months after the United States had officially entered World War II. It was a time of great uncertainty in the world. The goal of the conference was to contrast a biblical view of the world with fascism, communism, and nationalism. This, the sixth of the articles, is R.B. Kuiper’s “The Christian Citizen.” In this article, he makes the case that Christians make the best citizens. In doing so he lists the ways in which Christians, as citizens, are called to serve and submit to the governing authorities that God has placed over them. Given the context of the U.S. having just entered into World War II he also points out the ways in which Christians are also called to resist and disobey their governing authorities when they command what God forbids and forbid what God commands.” –B. McLean Smith, Archival Editor

here is in this country a Christian school movement. Not only a great many Roman Catholics, but a considerable number of Protestants as well, thoroughly dissatisfied with the so–called religiously neutral, but in many instances actually pagan, instruction given in the public schools, are demanding positively Christian education for their children. In view of the fact that many Americans practically idolize the public school system, it might be expected that the Christian school would come in for its share of criticism. So it does. And a charge frequently brought against the Christian school is that it cannot compete with the public school as a melting–pot for young Americans of various creeds, ranks and races, and therefore cannot possibly turn out as good citizens. Some uncomplimentary remarks might truly be made about the quality of citizenship produced by the American public school. However, it is a much more pleasant undertaking to seek to establish the positive proposition that those who have had the benefit of a Christian education should by all odds be

superior citizens because Christianity makes for the best kind of citizenship. An Active Citizen

here have been, and perhaps still are, small groups of Christians who hold that citizenship for the Christian should be out of the question. The extreme Anabaptists of the Reformation period taught that the spiritual and the natural are ethical opposites: that the spiritual is good and the natural evil. From that general principle they concluded that he whose citizenship is in heaven has no right to be a citizen of an earthly state. This teaching is not nearly as pious as it may seem to be; in fact, it is impious. Did not God Himself create the natural? To deprecate the natural is to despise God’s own work. Other Christians there are—and they too are not numerous—who take the less extreme position that it is wrong for the Christian to be active as a citizen in any but a Christian state. Therefore, although counting themselves as citizens, they refuse to hold public office, to take part in elections and to engage in war for their country. Those who take this position say that they would be active citizens if only the state would officially recognize Christ as Head and King and thus would become Christian. Now it can hardly be disputed that in a sense the state should be Christian. It should be governed according to the law of God and Christian principles. The sovereign God wills this, and no Christian may be satisfied with less. Both the atheistic state, as established by the Soviets, and the neutral state, as advocated by the political liberals, stand condemned. And yet it may not be forgotten that a state which is not Christian is nevertheless a real state. According to Holy Scripture the state is an institution of God’s common grace, and consequently it exists not only where Christianity is but also beyond the bounds of Christendom. Did not the apostle Paul in Romans 13 exhort the Christians of his day to be subject to the pagan government of

the Roman empire because it was ordained of God, and did he not exercise his own rights as a citizen of that pagan state when he appealed to Caesar? Christianity at its best has always taught that, because God instituted the state, it is the Christian’s privilege to be an active citizen. Chapter XXIII of the Westminster Confession of Faith speaks of the civil magistrate. Section I asserts that he is ordained of God, and on this basis Section II proceeds: “It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasions.” Not only may the Christian be an active citizen; he must be! Pagan Plato said: “The punishment suffered by the wise who refuse to take part in the government is to live under the government of bad men”. The Christian has a much more potent reason for active citizenship. Through it he can contribute most effectively toward christianizing the state. To refuse to have anything to do with politics because they are “rotten” savors of unhealthy separatism. The Scriptural teaching that Christ is Head over all things (Eph. 1:22) makes it incumbent upon the Christian to claim every domain of life for Him—and that includes the political. Neglect of this spells disloyalty to the King of kings.

For a few concrete examples: before elections, the Christian should study the relative merits of candidates and, unless all candidates seem to be wholly unacceptable, he should vote on election day; when called to serve as a juror, he may not shirk this duty; many more Christians should offer themselves as candidates for public office; in case of corruption in high places, the Christian may not fail to protest vigorously; when laws with a moral or religious import are proposed, he should make his convictions known to the legislators; Christian ministers should, preach on the religious aspects of political problems.

Christianity at its best has always taught that, because God instituted the state, it is the Christian’s privilege to be an active citizen.

A Loyal Citizen

efore the outbreak of the present global conflict, it was not unusual to hear patriotism branded as “the bunk”. Self–styled internationalists especially used to talk in that vein. They boasted of being citizens of the world rather than of the country in which they happened to reside. The war is having the curious effect of stressing at once the necessity of an international outlook and the necessity of love for one’s own country. In other words, the war is teaching us Americans that internationalism and patriotism can very well, and even must, go hand in hand. In the words of Tennyson: “That man’s the best Cosmopolite Who loves his native country best.” The common grace of God often instills laudable patriotism in the hearts of the unregenerate. Not all the men who fought and bled to liberate the thirteen American colonies

from British tyranny were Christians. Who will care to dispute that Samuel Johnson was right when he wrote: “That man is little to be envied whose patriotism would not gain force upon the plains of Marathon”? Well might Sir Walter Scott ask rhetorically: “Breathes there a man with soul so dead Who never to himself hath said, This is my own, my native land!” But the Christian has an incentive to patriotism which the nonchristian lacks. He is loyal to his country, not only for his country’s sake, but, for God’s sake. A stronger incentive cannot be imagined. It has been said of the Japanese people that patriotism is their religion and that they worship Japan. The Christian American worships God, not America; but he is loyal to America for God’s sake. Patriotism is not his religion, but his religion does make him an ardent patriot. That great American, Daniel Webster, once exclaimed: “I was born an American; I live an American; I shall die an American; and I intend to perform the duties incumbent upon me in that character to the end of my career. I mean to do this with absolute disregard of personal consequences. What is the individual man, with all the good or evil that may betide him, in comparison with the good or evil which may befall a great country, and in the midst of great transactions which concern that country’s fate? Let the consequences be what they will, I am careless. No man can suffer too much, and no man can fall too soon, if he suffer, or if he fall, in the defense of the liberties and constitution of his country”. That was indeed an expression of passionate love for the country. And such is the love of the Christian citizen,

But the Christian has an incentive to patriotism which the nonchristian lacks. He is loyal to his country, not only for his country’s sake, but, for God’s sake. not merely by virtue of the common grace of God, but by virtue of his Christianity. Loyalty to one’s country often comes to expression in loyalty to its government. And it is not only interesting, but significant as well, that the Word of God is extremely insistent on this manifestation of patriotism. The New Testament passages bearing on this theme read much like a list of the demands of Christian patriotism. Here are some of them. 1. “Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God… Wherefore ye must needs be subject, not only for wrath, but also for conscience sake” (Rom. 13:1, 5). 2. “Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants

of God. Honour all men. Love the brotherhood. Fear God. Honour the king” (I Pet. 2:13–17). 3. “Render therefore unto Caesar the things which are Caesar’s” (Matt. 22:21). “For this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour” (Rom.13:6, 7). 4. “I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour” (I Tim. 2:1–3). A Free Citizen tate totalitarianism has for some years been in the ascendancy. Even upon the defeat of certain powerful totalitarian states, this evil will by no means have been blotted out. Right in our own America the executive branch of the federal government was, even before the war broke, assuming ever more authority over the lives of the citizens. This does not mean that we are in danger of becoming a totalitarian state overnight, but it does indicate a trend in the direction of totalitarianism. To all outward appearances a large number of Americans are proceeding on the silent assumption that the citizen must in every instance do the bidding of his government and, in case he does not like its bidding, has no recourse except perhaps to help choose a new administration in the next election. But that is not the teaching of the Word of God, nor does it describe the attitude of the Christian citizen. Surely, the early Christians in the Roman empire were not subservient to the state in all things. Rather than worship the emperor, they chose to be thrown to the lions. Rather than cower before the tyrant, the founders of this nation, a great many of

whom were Christians, shouldered their rifles. Rather than kneel at Shinto shrines, oriental Christians are in this very day submitting to cruelest torture. The people of Germany, on the other hand, have given unbounded allegiance to their Fuhrer but by so doing have brought down upon themselves the indignation of civilization and the wrath of the Almighty. The Word of God places definite restrictions on the powers of government. A few may be named. When the state commands what God forbids or forbids what God commands, it is not only the Christian’s privilege but also his solemn duty to refuse obedience. When the Jewish council forbade the apostles to teach in the name of Jesus, Peter and John replied: “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye” (Acts 4:19). Forthwith they resumed their preaching. Again they were brought before the council. To the high priest’s stern reminder, “Did we not straitly command you that ye should not teach in this name?” Peter and the other apostles responded curtly: “We ought to obey God rather than man” (Acts 5:29), The Creator has seen fit to establish certain spheres of authority among men. There are, for instance, the sphere of the individual, that of the family, that of the church, and that of the state. Each of these spheres has received its authority directly from the sovereign God, and not one of them has derived its authority from another of these spheres. It follows that the individual, the family and the church have been endowed by God with certain rights on which the state may not infringe. If and when the state does infringe on these rights, the Christian citizen is under sacred obligation to resist in every lawful way. Concretely, the Christian citizen will insist on freedom of speech and religion for the individual; he will never relinquish his right as a parent to provide Christian education for his children; nor will he break state interference with the spiritual affairs of Christ’s church.

Horace Greeley said: “The principles of the Bible are the ground–work of human freedom”; and de Tocqueville declared: “Christianity is the companion of liberty in all its conflicts, the cradle of its infancy, and the divine source of its claims”. All of which amounts to saying that, while the Christian citizen ordinarily is loyal to his country for God’s sake, in case of a conflict between loyalty to country and loyalty to God, he places God above country. Does the Christian in that case become disloyal to his country? Not at all, On the contrary, unreserved loyalty to God is the highest loyalty to a country. It is thus that nations are saved from despotism. The people which refuse to bow before the sovereign God are destined to bow before tyrants, but never will tyrants hold sway over that people which honors God as God, indeed.

If every American should swear allegiance to the Sovereign of the universe, how glorious a country this would be—how law– abiding and withal how free! “Blessed is the nation whose God is Jehovah” (Psalm 33:12). “Our fathers’ God, to Thee, Author of liberty, To Thee we sing: Long may our land be bright With freedom’s holy light; Protect us by Thy might, Great God, our King.”

R.B. Kuiper was the first Professor of Practical Theology at Westminster. He served in a variety of roles throughout his career, including President of Calvin College. His published works include The Glorious Body of Christ, among others.

Christianity is the companion of liberty in all its conflicts, the cradle of its infancy, and the divine source of its claims.

Dr. Gibson at the lectern in Van Til Hall 28

FACULTY NEWS, UPDATES & EVENTS Westminster has been blessed with a gifted faculty to spearhead our mission of training church leaders in the whole counsel of God. Please join us in giving thanks for these scholars and praying for their efforts on behalf of Westminster students this upcoming semester.

NEWS Richard B. Gaffin, Jr.

In recognition of the invaluable gifts he has contributed to Westminster, the Board of Trustees and Faculty conferred the position of Distinguished Professor of Biblical and Systematic Theology Emeritus on Dr. Richard B. Gaffin, Jr. earlier this winter. Dr. Gaffin has served Westminster faithfully for 52 years. In a letter to Dr. Gaffin, the faculty noted that, “Among other contributions, you have clarified for us key issues: the relation of the ordo salutis to the historia salutis; the cessation of special revelation; the relation of justification to the law; the nature of the Sabbath; the canon and transmission of the

Scripture. You have addressed those who disagree with you with empathy and grace.” A new book by Dr. Gaffin on Acts and Paul will be published by Crossway in Spring 2022.

Dr. Beale will teach various New Testament courses and be part of the young and growing RTS Dallas campus. This is a homecoming for Dr. Beale, who is a native Texan.

Gregory K. Beale

The WTS Board of Trustees and President Peter Lillback express deep gratitude to Dr. Beale for his influential scholarship, writing and teaching, along with his life–shaping ministry in students’ lives. We wish him fruitfulness in this new ministry at RTS. Moreover, in view of our deep admiration and mutual affection, we warmly welcome and anticipate Dr. Beale’s periodic return to the Westminster campus in the years ahead for select courses and lectures.

After over a decade of faithful service at Westminster Theological Seminary (WTS) as the J. Gresham Machen Chair and Research Professor of New Testament and Biblical Interpretation, Dr. Gregory K. Beale has been appointed Professor of New Testament at Reformed Theological Seminary (RTS) in Dallas. The RTS Board of Trustees a n d C h a n c e l l o r L i go n Duncan welcome Dr. Beale to this new post, starting on June 1, 2021. In this new role,

With this transition in view, RTS and WTS will seek to deepen our institutional partnership, as we pursue fresh educational and ministerial collaboration. –Joint Statement from Reformed Theological Seminary and Westminster Theological Seminary

UPDATES David Briones is writing an essay entitled, “Romans 11:33–36 in Retrospect and Prospect,” which will appear in an upcoming festschrift. He is also in the process of completing his commentary on Philemon which will be included in the International Commentary Series published by T&T Clark. Stephen Coleman recently gave a lecture at Oxford University on the topic of “‘Writing Orality’. . .Identification and Function of Formulae in Hebrew Bible and Early Greek Epic." Additionally, he is co– editing Faith in a Time of Plague. Brandon Crowe has a forthcoming book which will be included in the serial Essential Studies in Biblical Theology (IVP Academic, March 2021) titled The Path of Faith: A Biblical Theology of Covenant and Law. Additionally, he has a forthcoming essay due out in the Westminster Theological Journal (Spring, 2021) titled “‘Have You Never Read?’ Biblical Theology in a World of Wolves, Foxes, and Griffins”.

John Currie has a number of upcoming speaking engagements. He will be speaking at Harvey Cedars Bible Conference in June, as well as at The Quakertown Conference on Reformed Theology in November, which is hosted by the Alliance of Confessing Evangelicals. Additionally, he will preach at various churches, including Rutgers Community Christian Church, in Somerset, NJ on March 21st and 28th. William Edgar His long–awaited Strength to Climb: The Aesthetics of Jazz is forthcoming from IVP. His Boyer Chair Lecture Are We Really Secular? will be published by Westminster Seminary Press in 2021. He will also give two lectures at the European Leadership Forum in May, 2021. Rob Edwards is presently working toward the publication of Theology for Ministry (P&R Publishing, 2021/2022). Theology for Ministry is a compilation of essays relating doctrine to practice.

Sandy Finlayson recently completed a biography on Thomas Chalmers titled Chief Scottish Man: The Life and Ministry of Thomas Chalmers. The text is due to be released March 31st. David Garner will be keynote speaker at the Missions Conference at New Covenant Presbyterian in Maryland this July. He will also be involved in field training this summer with local pastors that are affiliated with Santiago Theological Seminary in the Dominican Republic. Jonathan Gibson has a number of forthcoming publications, including The Acrostic of God: A Rhyming Theology for Kids, “I Will Build My Church”: Presbyterian Distinctives, and Be Thou My Vision: A Daily Liturgy for Worship, all due out later this year.

Alfred Poirier will deliver the third John Boyer Chair Lecture on Evangelism and Culture on April 28th.

For regular updates about Westminster faculty, visit faculty.wts.edu

To d d R e s t e r translated many works that have not yet appeared in English in the forthcoming Faith in a Time of Plague. He also recently translated the third volume of Petrus Van Mastrict’s Theoretical–Practical Theology, which is due out later this year. In addition to this translation work, he is editing a new series for WSP.

EVENTS We e k l y C h a p e l o n Wednesdays at 11:00 AM from 2/3/21 – 4/28/21 on the Westminster Youtube page Annual Gaffin Lecture on Theology, Culture, and Missions: When: March 17, 2021 at 11:00 AM S p e a ke r : D r. C o r n e l i s P. Venema (President of MidAmerica Reformed Seminary) Lecture Title: Should Effectual Calling and Regeneration be Distinguished? A Critical Reflection on the Use of Speech–act Theory in Formulating the Doctrine of Effectual Calling Please tune in via live–stream. More information available at www.gaffinlecture.com

The John Boyer Chair Lecture on Evangelism and Culture When: April 28, 2021 at 11:00 AM Speaker: Dr. Alfred Poirer (Visiting Professor of Pastoral Theology) Where: Join virtually on the Westminster Youtube Channel Graduation 2021 When: June 3, 2021 Contact events@wts.edu for more information

LIVING IN THE MIDST OF AN UNRESOLVED WORLD Faculty Interview: Bill Edgar

Dr. William Edgar (MDiv, Westminster Theological Seminary; D.Théol, Université de Genève) has served Westminster since 1989. His many books include Reasons of the Heart, Created and Creating, and Schaeffer on the Christian Life. He recently contributed a Preface to Hans Rookmaaker’s Jazz, Blues, and Spirituals and will publish a book on the aesthetics of jazz later this year. This winter, Westminster’s Director of Alumni Engagement, David Owen Filson, had an opportunity to interview Dr. Edgar over Zoom on a range of topics. Their conversation covered Dr. Edgar’s career at Westminster, family, politics, Albert Camus and jazz. The transcript below has been condensed and edited for clarity, and features some additional questions to Dr. Edgar by magazine staff.

DAVID OWEN FILSON: Tell us about your

family, Bill. Where the Edgars are now? WILLIAM EDGAR: I have a wonderful family,

beginning with my sweet wife. After fifty some years, we are still madly in love. We do a lot together; up until recently we've been the main stays at the Huguenot Fellowship. We are still on the board, so that is a charity that is dear to us. Additionally, we both work at Westminster. I am a professor, and she teaches French. So, we have been able to do a lot of things 32

together. We have two children and three grandchildren. We are very proud of all of them FILSON: Let me ask you, and this may sound

like a Sunday school question. Tell us why you love Jesus Christ. EDGAR: It is a life–or–death question. FILSON: Wow. EDGAR: I love Jesus Christ because he sought me

and saved me when I was lost. I encountered Christ at L’Abri in Switzerland when I was 19 years old. I was, what they call today, a seeker. I love Christ because he saved me from my sins, which are plentiful. He saved me from a life that, I am sure, would have been totally misspent had I not met him. Barbara and I both come from this pretentious upper–class background; I mean they were, on the surface, good people, but underneath the surface there was so much pride. So, we both feel we've been saved from that. It was Jesus who brought me out from that, and I celebrate him every day. FILSON: So many of the people who were

coming to L’Abri were coming out of a place of despair. . . finding no answers in nature, or Camus, or whomever. . . I'd love to hear you reflect on this: They say that people no longer

come to [L’Abri] because they are despairing. . . Despair is no longer the number one struggle. . . It’s distraction. EDGAR: Yes, I completely agree. I stayed very close

to the ministry, a couple of branches in particular, but the word is young people today are not concerned about truth the way we were. They may be distracted, as you say, but I think they're also from broken families and a number of them today come from churches that have given them a bad experience. We had some of those in the sixties, but I'd say a large number come from dysfunctional families and dysfunctional churches. And so L’Abri, before it can get to questions like truth and so on, has to try to rebuild their trust in people, in God, and so on. So, I think they're right. FILSON: Yeah, I see the distraction and dysfunc-

tion working with kids here at the Christian Academy [where I teach apologetics]. Bill, I have a stack of your books over here. When I think about your work, it seems to me that the human condition or the question of humanness is a theme that is either implicitly or explicitly somewhere on the tip of your pen for a lot of what you write. Is that fair? EDGAR: It's very fair. There are reasons for that

humanly and psychologically, of course. I grew up in France and was guided by many people (like Albert Camus), and I was drawn to them because of their concern for the human condition. It was not only about human meaning, but justice. I got very involved with thinking about justice and fairness and, this led to the problem of evil. So, when I got to Harvard, the psyche I operated with centered on the old question, namely what's it all about? Thanks to a marvelous Christian professor, I got straightened out and he sent me to L’Abri where everything was conclusive. In the midst of a concern for human meaning and justice and human flourishing, in all those searches, the Lord intervened. I've done a lot of thinking about why such questions still ought to be on the agenda and often are not. As you know, David, I have a big passion for history. I did my doctoral dissertation on early 19th century Protestant apol-

ogetics from the French speaking world, and much of the work there was on the history of Europe after the French revolution. I think that has helped define our era. And then more recently I've been working hard on why the Second World War issued into a Cold War, which is much more complicated than it may appear. There are so many unresolved issues that, even after the miracle year of 1989, just did not get resolved. And I think we're living in the midst of an unresolved world today. Part of the problem is because of the secularization of Western culture. So that's been a big concern of mine, namely the whole issue of secularization, and why we are where we are. FIL SON:

I wonder sometimes if we weren't prepared for the Cold War to end. I wonder if in our culture we were simply not prepared for the undefined future. EDGAR: Yes, I think that's right. Part of the reason

for our lack of preparedness is because during the Cold War we weren't thinking at the deepest level about Western values. There certainly has been a Christian influence on Europe and North America. People acknowledged some of that, but they didn't go deeply enough. So, when the Cold War ended in 1989, all it did was take the lid off of our unanswered questions, and it ushered forth conflicts in the Balkans and Tiananmen Square. If you want to take the 30,000 foot view, we just didn't have sufficient knowledge that would have prepared us for the lid being taken off. So, my generation has a lot of responsibility in the discipline that I teach, namely apologetics. FILSON: Following that, I have a two–part ques-

tion. What do you think are the implications of the French revolution for the apologetic tasks today and who are some of the French intellectuals with whom energetic pastors should be familiarized? EDGAR: Well, the French Revolution has been

studied a lot and there are different perspectives on it. Mine is that it was the logical outcome of an Enlightenment confidence in rationality to the 33

exclusion of a more transcendental point of view. So, it set the stage for a Europe that was moving rapidly towards secularization. And when Napoleon came along and ended the conflict, he established laws and rules that were still based on rationality and the secularization of schools and institutions. Abraham Kuyper believed in two kinds of secularization. The positive sense of secularization is getting certain sectors of society out from under the grip of the institutional church. The negative sense of secularization, according to Kuyper, is the emptying of culture of those transcendental and Christian values. It seems to me the West is secular in that second sense, that God is seen as an option, and the pressure is on you to choose. That means that the individual has an awful lot placed on him in trying to sort out the world. Regarding the second part of your question, curiously there's a lot of very thoughtful French philosophers. I think most of them have something of value to teach us, especially Foucault and Derrida (with qualifications). One of the people I follow is Jean Birnbaum. He's written a very sharp critique of the left and how it missed the religious nature of Islam, which brings to our attention (the Dooyewardian) point that everyone has faith. Luc Ferry is another whom I read who is an excellent historian of philosophy. He recognizes that Christianity had a defining role in saying who we are as human beings and helped in defining love and marriage. Now, one needs to be cautious reading his work, but his deep insights are worth savoring. FILSON: I'm curious as to how you came to West-

minster. You obviously came under the influence of Van Til and Schaeffer. Epistemology, especially for Van Til and Schaeffer, truly seemed to matter. Why do you think that is, historically and contextually? EDGAR: I think one of the reasons is the uncer-

tainty generated in the 20th century. In certain respects, it was the bloodiest century in the history of mankind and led (as it should have) to big epistemological questions. Where I think it went off the rails is that evangelicalism eventually became more tribal and less able to engage people and

institutions persuasively. Initially, whether it was Reinhold Niebuhr, or much later, David Brooks, these Christians were listened to, and then for one reason or another, evangelicals became much more tribal and ingrown. So, I think that's one reason that the evangelical voice has diminished. And then, very worrisomely, at least to me, there is the modern evangelical support for Donald Trump and his demagoguery. I spent a lot of time trying to think about why that is, and I think one of the reasons is that evangelicals don’t know who they are anymore. They're beleaguered and benighted, and that's why I think epistemology was so important in the thirties and forties, and in our time, has now eclipsed into these tribes. FILSON: It seems to me that with the culture wars

in the 80s, evangelicalism also became less culturally relevant. In terms of moving forward in the apologetic task today, what are the prospects and trajectories for apologetics over the next twenty years? EDGAR: I think about that question every day.

I don't have a very coherent answer for you. I am personally optimistic, but my projections about apologetics, if we don't challenge ourselves, are fairly negative and that's ironic because there's a resurgence of interest in apologetics from many quarters today. But there are some hopeful signs. You can find authors that are really not only creative, but influentially persuasive like Tim Keller. I think one of the things that I appreciate about Tim Keller is that his apologetics is coordinated with the life of the church. I think that's one of the true and direct trajectories that we will have to engage in if we're going to have any serious influence. We're going to have to show people in our community in our love for one another, as Jesus directs, that the gospel is true. I don't know if that's happening in apologetics today to any large degree. So, you mentioned the culture wars in the 80s. I think one of the big mistakes there was over–investing in politics as a hope to control the direction of culture. Now as a Kuyperian, I believe that politics are crucially important, but I don't think evangelicalism should systematically align itself with

conservatism or the Republican party. I'm a lifelong Republican, but I don't think it's going to hold together much longer. I think we should be presuppositional as we take one issue at a time and see where it comes out, fighting a battle on many fronts.

patiently spent hours with her, and it finally dawned on her that these people really love us. It's hopeless to try to do apologetics without community. FILSON: Yeah. If being an apologist is to be a

Public Theology at WTS. What do you want WTS grads to leave seminary prepared for in 2021?

hope defender, the context of hospitality is crucial. Moving on, what led you to Westminster, and what were some of your impressions, interactions, and experiences with Van Til?

EDGAR: To have a biblical framework for

EDGAR: It's a funny story, David. I was a senior at

WTS MAG: You recently taught a course on

answering the questions that are (or ought to be) on the world’s agenda, and ethical issues such as pollution, aesthetics, gender and the like. WTS MAG: As we get further into the 21st Century,

some of Francis Schaeffer’s warnings about the trajectory of civilization seem to be closer to the mark than we might have thought. What kind of lessons ought we to take away from his work in 2021? EDGAR: Schaeffer’s eschatology was premillen-

nialist. He was persuaded government would take over, abortion would be rampant and human life diminished. I share those concerns, yet I am an a–millenialist. The wheat and the tares grow up together, but there is much wheat: health care, the reduction of poverty, respect for women, genetic improvement, etc. As I think Van Til used to say, “the bad gets badder, but the good gets gooder”. FILSON: What would you say to our readers and

listeners, particularly those who are in various forms of ministry, about the apologetic value of hospitality? EDGAR: I know that in the fifties and sixties when

I was at L’Abri, the commune was the ideal, and people longed after it because they were tired of the gray flannel suit. That, however, was over the top in a sentimental direction. I think that the church's tough love with the community, both in the fellowship of the church and in families, is absolutely critical. Consider the wonderful testimony of Rosaria Butterfield, how she identified with the gay agenda because it gave her meaning. The Covenanters, because they had amazing theology,

Harvard, I was radically converted and decided that I should learn a few things about my new faith. As a brand new Christian I thought the logical thing was that I should go to seminary. So, I applied to a bunch of them. Around this time, Ed Clowney came up to Harvard and spoke. About seven or eight of us said we don't care what the reasons are, but we have to be where this guy is; we just ate up biblical theology. We soon after encountered E. J. Young, Paul Woolley, and Cornelius Van Til. Van Til was this towering figure, who solidified and corrected some of what I had learned from Schaeffer. Van Til truly had an incalculable influence on me, and he still does. I reread him often, with gratefulness, as I am devoted to his approach. Having said that, do you want to know who the most influential professor was of mine? It was John Murray. He was a warm and affectionate man who befriended me. His theology was grounded in exegesis through biblical theology. Everything he did came through that filter, and that's the way I want to think about all of life. I recall taking his course on sanctification where he enunciated the Pauline “becoming what you are” view. I was just blown away by this approach to the Christian life. Anyway, I just loved these men and reread them all the time. FILSON: Amazing. What was it like interacting

with Mr. Murray? EDGAR: He was a character. But what he was

like to me was this warm, selfless man who took an interest in me, just as he did to all the other students. He was just so quintessentially human, and I’ll never forget him. You don't get that from 35

the austere portrait of him in the dining room. WTS MAG: You’ve written a lot about music and the arts from a Christian perspective during your career, what do you make of the creative state of the Church at the moment? What are we doing right, or wrong? EDGAR: That’s a huge question. Aesthetics has not

been the great strength of evangelicals. But things are getting better. Young people are clamoring for excellence. The sermon is important, but so are the sacraments, and the choice of hymns. I could refer the reader to the work of Jeremy Begbie and others. FILSON: You have a new book coming out. Can

you tell us about it? EDGAR: It is a book on the aesthetics of jazz music.

It has two basic parts, an historical background and then an engagement with various musicians and music. My thesis is that there is a narrative underlying the best of jazz, which is moving from the deepest misery to the most inextinguishable joy. Now, not every piece of music does this, but I go to some trouble to show how that's the heart of it. In fact, the working title of the book is Strength to Climb, which is from one of my favorite spirituals. The book goes into slavery, and how enslaved Africans encountered the gospel or were encountered by it, and how it changed not only their lives but the style of Christianity, which had become stale and which they generously shared with the world. I also go into the frustrations of Jim Crow and the blues, which I define as a profoundly Christian popular music. I compare blues and jazz to wisdom literature. I think Job was one of the great blues singers. I also think the greatest blues singer was Jesus in the garden of Gethsemane. I've been blessed to interact with not only these wonderful Christians who love jazz, but some of the top jazz musicians, many of whom are, if not believers themselves, very sympathetic to the Christian faith. I mentioned many of them in my book. That's been a privilege of my life. When we lived in France, I was often asked to be the translator with, you know, Ray Brown and the Stars of Faith. And that meant that I got to go to the concerts and then have 36

dinner with them. Ray Brown, the world’s greatest bass player, came to our home and we listened to spirituals together. I mean, how good does it get? FILSON: Now you're just flexing on me! A couple

more questions. Recently, you have been honored at John Calvin Seminary, right? Tell us about that. EDGAR: So, for 30–some years, I was the presi-

dent of the Huguenot Fellowship, which is basically a charity that funnels dollars to the seminary and Aix–en–Provence. I decided when I turned 75, I was going to hand over the reins to somebody younger. We had a search, and we came up with the most splendid successor, whose name is Paul Wolfe. The board unanimously voted him as president and then asked me to stay on. Through various communications, the proposition of a chair of apologetics known as the William Edgar Chair was put forward. I thought, if it's going to bring income to the seminary, then I will accept. I'm very honored by this, and I hope I live long enough to see the thing fully funded. FILSON: That is certainly something we can pray

for. I'll close with this question, then. How can we be praying over the next weeks and months for you and Barbara, and for your hopes for Westminster? EDGAR: Firstly, pray against the fragmentation

of much of our Western world, as well as for the great needs of the majority world. We must pray that the gospel will go forth and speak into that, persuasively and powerfully as well as savingly. Secondly, pray that Westminster be one of the instruments to do that. We've got a lot going for us. So, pray that we will be faithful to that calling and have the resources we need to carry that out. Finally, if you'd be so kind to pray for my health. I'm on these very strong medicines for heart disease. So, if you could pray for my health and for my dear wife, who's my primary health–care–giver, that would be lovely. Pray also for our children and grandchildren, as they're growing up in a very difficult world. They know the gospel, but it's not enough just to know it. You have to embrace it.

Join us for

CHAPEL

Spring 2021 Chapel Series: The Free Offer of the Gospel Join us every Wednesday during the fall and spring semester at 11:00 AM for our livestream chapel service.

wts.edu/chapel

SLOW

SPEAK

Biblical Wisdom for Social Media by Brandon Crowe

Low Church Devotion Adolph Tidemand, 1848

Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God.” (James 1:19–20)

he Bible never explicitly mentions the internet or social media accounts. But that’s not to say the Bible doesn’t speak to these issues. It does. Scripture has much to say about our words and our neighbors, and social media deals with both of these. It is therefore useful to linger for a few moments on some of the ways that Scripture speaks to our usage of social media.

The Role of Technology

t’s important to use technolog y with discernment. Technolog y itself—the internet, computers, smart phones, and so forth—is neither inherently right nor inherently wrong. Technolog y can be thought of as neutral in the sense that it can be used for evil or for good. To focus on the positive: Who has not benefited from an online discussion about the Bible, or streamed a helpful sermon, podcast, or video lecture? The tools of technology can be great assets in the Christian life and in the advancement of the Kingdom of God. That is not, however, to say that all technologies are neutral. Some are designed to pull us in unbiblical directions. My own view is that the big social media platforms lean this way. Though there are clearly positive possibilities with these platforms— such as the ability to speed the spread of important news (and prayer requests!) or keep in touch with loved ones who are far away—these platforms are designed first of all with the interests of the owners of the platforms in mind. They are designed to be immersive and to reward those who look away for the least amount of time. Think, for example, of the “streaks” that some applications have built into them to reward users

for not missing any days. Do these have a Sabbath feature? These platforms release notifications in strategic increments to keep users checking the apps or websites as frequently as possible. These design features are meant to hook the users and keep them coming back for more (even when we already do so more than we would like to). The Slope of Social Media

y premise, therefore—one with which I recognize some may disagree—is that much of social media is not “neutral” but is designed in such a way that it tilts the slope away from biblical principles. At the very least, social media can easily exacerbate our tendencies toward self–indulgence. Social media highlights our opinions and encourages online debates—typically short, staccato conversations—that don’t favor complexity. Yet social media is a perishable format, in which older conversations expire and commenters know they must strike while the iron’s hot or risk irrelevance. These technologies are not designed to reward patience and nuance. Social media platforms also encourage us to show only the most enviable images of our own lives. These can easily breed narcissism and can also be damaging to those who read or view them. How many of us have felt inadequate by comparing ourselves to others online? And, if we’re honest, how many of us post only select, edited pictures that don’t give the whole story? What is the effect on others of our own, whitewashed photos? Do we think of others when we post, or are we more concerned with how many “likes” and “comments” we receive? Where is the love for neighbor in this approach? I remain convinced that social media technologies can be used well, but narcissism and pride are real dangers, and must be guarded against at every turn.

Social Media and Quick Speech

ocial media’s encouragement of immediate action fits uneasily with biblical principles for how we speak. Building on Old Testament wisdom literature, the apostle James instructs us to be slow to speak. To state the obvious, this sort of patience is not encouraged or rewarded in social media. Whereas platforms like Twitter tend to reward those who are quick to speak, James instructs us to be quick to listen. Whereas social media encourages us to speak our minds now; Scripture teaches us to listen first, and not to be too eager to speak. To be sure, we can use social media to listen to others, though we must be intentional in so doing, and it’s typically easier to listen more closely to those who are like ourselves. This is one of the recognized dangers of social media: creating our own online fiefdoms that become echo chambers. James’s teaching underscores the importance of our words—which also applies to what we write online. Where words are many, transgressions are many, but the wise will restrain their lips (Prov. 10:19). Not only must we be slow to speak, but we must be slow to anger; these seem to be related in James’s logic. It is easy to speak or write in anger, which is why it is so important that we refrain from rash speaking and posting. We also need to be aware of needless controversies, which find fertile soil online (see 1 Tim 3:3; 2 Tim. 2:24). Social Media and Our Neighbors

ocial media also tends to encourage self–promotion. Yet Scripture warns us not to honor ourselves, but to let others praise us (Prov. 27:2). “Humblebragging” is a term that owes its origin to social media and has become commonplace enough to warrant an entry into modern dictionaries. You know how it goes, “Honored to be considered as worthy of X by Y.” Even more

dissonant is the “complaining” humblebrag. For example, “My hand is incredibly sore today from having to sign so many books!” I don’t doubt that there can be places for noting important events and expressing thanks publicly. But how often are these sorts of posts used as means to promote ourselves? Again, social media does not require we use it in this way, but the culture surrounding the use of social media makes it easy to promote ourselves—even in Christian circles. Instead, we must think about how our posts (both words and photos) will affect others. James also mentions this, when he speaks of the royal law to love your neighbor as yourself (James 2:8)—a reference to Jesus’s teaching about the second great commandment (see Lev. 19:18). I’m not suggesting that there’s a one–size–fits–all approach to how social media must be used, but our primary goal of our use of social media should not be self–promotion. Instead, we should use the platforms as opportunities to encourage others (see Eph. 4:29) and promote the honor of Christ (see 1 Cor. 10:31). If I’m honest, I’m not sure how often humblebragging succeeds in doing this. Using Social Media Well

o be clear, I am not arguing that social media must be avoided at all costs. But I am suggesting that the functionality of the most popular platforms tend to be slanted away from the biblical ethics of how we engage one another and how we use our words. And, as I argued in Every Day Matters, it is quite possible that the distraction of social media is not worth our time. If that’s true, then the wisest course of action is to avoid it. But if social media serves a positive role and allows us to be more fruitful, then it is worth it. Each person must weigh that choice. But we all know what it’s like to be less productive because of online distractions. Even if we’re not distracted, we have to ask whether the investment of time into online forums is

worth it. For example, what is the payoff for a well–researched and nuanced post on Facebook arguing about a controversial issue? Will people read it with care and nuance? Or will they scan it and keep scrolling? Will its (perhaps short) shelf–life be worth the effort? It might be. But it might be a better use of your time to point others to published materials on various topics. Engaging social media well requires great diligence and wisdom. We must be intentional about our time there, consider how our actions affect others, and use the tools strategically for positive ends. To adapt a famous quote from John Owen: We must be using social media strategically, or social media will be using us. My own approach to social media is to post sparsely, and to avoid quick takes on hot–button issues. Often, I simply point to content that I have written that people can read elsewhere, which I hope will promote greater biblical knowledge and fidelity. Likewise, I’ve found that social media is a helpful tool for discovering books, articles, and other helpful content I might otherwise have missed. Others will use social media more frequently and in different ways than I do—and many do so wisely and well. Regardless of how one engages the platforms, the biblical ethic applies to all of us, though the application of it will vary from one person’s situation to another’s. Social Media and Union with Christ

inally, how we use social media is not abstracted from our union with Christ, for Christ himself embodied biblical wisdom. He was not quick to anger, and when reviled, he did not revile in return. Instead, he entrusted himself to his Father who judges all things righteously (1 Pet. 2:22–23). To be united to Christ means to be united to him by his word (see John 15:7; Col. 3:16). Our hearts should be so filled with gracious, Christlike words that they overflow from our hearts when we speak—or post (see Matt. 12:34). Even more significantly, we must remember that our words are not the source

of eternal life—Christ’s words are (John 6:68). In the end, our words are only as good as the Savior they point others to. Why not use social media to point as many to Christ as possible? Who knows, maybe our imperfect, online words will somehow yield a response that mirrors that of the Samaritans' in Gospel of John: Many Samaritans from that town believed in him because of the woman’s testimony, “He told me all that I ever did.” So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. And many more believed because of his word. They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.” (John 4:39–42) This Savior of the world can use all things, including the words of his people on the worldwide web, to draw all people to himself (see John 12:32). Let us therefore endeavor to use the gifts of technology for building others up and for pointing them to Christ. That’s a wise move..

In the end, our words are only as good as the Savior they point others to. Brandon Crowe (PhD, Edinburgh) is professor of New Testament at Westminster. He is Book Review Editor of Westminster Theological Journal, and Unio Cum Christo. His most recent book is Every Day Matters.

A new and expanded edition of a lost classic

“[No Flesh Shall Glory] is perhaps needed more now than when it first appeared in 1959. Oliver leads readers to Scripture and demonstrates that prevailing concepts of race and practices of segregation are deeply inconsistent with God’s creation of all mankind in His image. No Flesh Shall Glory is a biblical antidote to contemporary critical race theories that foment racial tensions and diminish commitment to the Lordship of Christ and the reconciling power of His kingdom. I am grateful that Oliver’s prophetic ministry speaks again in these troubled times.” –Peter A. Lillback C. Herbert Oliver is a Black civil rights leader from Birmingham, Alabama. In clear, biblical, and unflinching language, No Flesh Shall Glory is a gracious challenge to break free from oppressive ways of thinking and to see humanity as God sees us. This new and expanded edition includes “The Church and Social Change,” originally delivered as a two–part lecture at Westminster Theological Seminary in 1964.

Now available wherever P&R books are sold. 54

Giving Changes Everything. "I have read many books on giving. Even the best of them exhausted me, as they generally take more than they give. Enter Pierce Hibbs's The Book of Giving. What a gift! As in all his writing, Hibbs captures you with fresh and lively word-craft, illustrative wizardry, and heart-warming metaphor. But the deeper beauty of this book lies not in its artfulness, but in its burden-lifting, life-giving expression of biblical truth. Page after page unwraps profound theological insights, offering soul-nourishing delicacies with grace-filled usefulness. With one jaw-dropping glimpse after another at the practical relevance (yes!) of the Trinity, Hibbs exposes how and why the self-giving Triune God 'makes us givers by drawing us into his circle.' To read The Book of Giving is to get swept into this vivifying circle! But let me warn you. Don't read this book if you'd rather abide in your prison cell of self-interest and clutch your shackles of remorse. The Book of Giving may well demolish the chains, and ignite your soul with such a newfound grasp of Trinitarian self-giving, you will soar to new heights of giving and plummet new depths of joy." –David B. Garner

Giving our time, our attention, our resources to others is what life is all about. In this book, you'll learn why and how. You'll be transformed into someone who finds joy in giving, and thus who finds joy in the very nature of God. The Book of Giving is an antidote for the selfishness that tears our world apart. God is restoring all things. And he's doing it through giving.

Order your copy today at wtsbooks.com/giving 43

by Mark Sanders

Life Saving Patrol Edward Moran, 1893

here has never been a time in human history when it was good for man to be alone, even before the fall. As image bearers of our triune God, relationships are fundamental to what it means to be human. Consider the documented cases of children raised by wild animals.1 Even after being rescued and placed back into society, many never learn how to speak, and most experience social impairments to varying degrees. God designed babies to need constant interaction with their parents in order to develop properly, and this need for human interaction is something we never grow out of. This is why solitary confinement is considered such a cruel form of punishment. While these extreme examples of isolation are uncommon for the majority of humanity, only a minority of people experience community and relationships in a

measure that God intended. Particularly in the West, the air we breathe is marked by disconnect and self–sufficiency. The isolation caused by the recent pandemic has only added gasoline to what was already a raging fire. For some, this detachment is a daily agony that paints even the sweetest moments of life as unsatisfying. Others settle comfortably for shallow relationships that allow them to know many people, while being truly known by no one. Some welcome isolation as a friend and protector, while others see it as their greatest enemy. These two scenarios describe many of our brothers and sisters in Christ. But within the DNA of the body of Christ lies hope for deeper relationships that are centered around our intimate union with Jesus Christ. Whether you are a pastor, counselor, spouse, or friend, you know people who

struggle with isolation. Or perhaps isolation is a deep source of pain and longing in your own life. It can be difficult to know how Jesus and his body minister to us in this area. To find out, we’ll look at two examples of isolation. Let’s call them “Welcomed” and “Unwelcomed” isolation. Welcomed Isolation

n 21st century Western society, we are relationally malnourished, yet we believe we are full. We settle for online relationships and sporadic texting because we prize comfort and efficiency over genuine fellowship and meaningful connection with others that requires sacrificial use of our time and energy. This counterfeit experience of relationships has many settling for something far less than what God has created and redeemed us for. What is behind this relational neglect? How does God’s Word diagnose the heart of one who willingly isolates himself? Proverbs 18:1 says, “Whoever isolates himself seeks his own desire; he breaks out against all sound judgment.” This reveals the motivation and consequence for willful isolation. We isolate ourselves primarily because of selfish desires for comfort, protection, and self–rule. In a world where you are accountable to no one, you are free to do whatever you want, whenever you want. You don’t have to answer for how you spend your time or your money. You don’t have to work on the rough edges of your heart and mind. In a word, isolation, for many, is comfortable. And instead of challenging this false comfort, our churches often respond to this lifestyle with tacit approval. When was the last time you received a faithful wound from a friend at church? Do others know the ways you struggle to love your family, steward your resources, and deal with the suffering and stress of life? More importantly, if they do know, do they have

a way to follow up with you? Are they able to track progress in your life? Or instead, do most people in your church only know your favorite sports team, perhaps your favorite theologian, and how the most recent home renovations are coming along? This is a dangerous situation for the believer. It paints a deceptive picture in which others fully approve of our lives because they don’t know enough to challenge us. The result is the façade of a successful Christian life. Behind closed doors we are breaking out against all sound judgment. This is often why many Christian leaders fall prey to sexual scandals. No one knew them. Their one–directional experience of Christian community largely buttressed the lie that their private life had no impact on others. And this points to the other foundational motivation for welcomed isolation: protection. Genuine relationships require vulnerability. To experience friendship as God intended requires giving others the power to hurt us. This is why we need to choose our friends wisely. Even though there are trustworthy people in our churches, many are unwilling to risk being truly known by anyone. But with no risk, comes no reward. If you are unwilling to be known in the dark places of your life, you forfeit the comfort and security of being loved in those places you are convinced make you unlovable. God is pleased to show us his love through the love of others. If you haven’t been loved by others in the shameful, guilt–ridden areas of your life, it is hard to imagine that you have truly known the love of our heavenly Father either. It is no wonder that so many Christians live as orphans. Self–protection leads to self–deprivation. What does someone living in welcomed isolation need? God often breaks patterns of self–imposed isolation through exposure of secret sin or suffering. He wants

better for his children than to suffer alone, and if we are unwilling to bring our sins, struggles, and sufferings into the light, then he will reveal them. When we are united to Christ, we are united to his body as well. Just as a complex machine cannot work properly unless each part is functioning, so too Paul says that only when every part of Christ’s body is working properly, can “the body grow so that it builds itself up in love.” (Eph. 4:16) Exposure gives opportunity for others to speak the truth in love into those areas that have long hindered the body from “grow[ing] up in every way into him who is the head, into Christ.” (Eph. 4:15) While painful exposure can be one way that God shocks the church into giving needed attention to an isolated member, we must also seek out proactive ways to draw out people from the shadows. Throughout Scripture God is described as a lavish host who invites the lowly and outcasts to an extravagant feast. Your church can be a community that sets an exquisite table of genuine fellowship for all who come through your doors. This might look like inviting others to share their struggles by first admitting to your own. You should seek to model appropriate confession and inter–dependence on others. If confessing sin would make someone feel like an outlier in your church, then they have no reason to believe that you will speak the truth in love into the most sensitive areas of their lives. 1 John 1:8 exhorts us that “if we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful to forgive us our sins and to cleanse us from all unrighteousness.” We make John a liar if we live with others as if we have no struggles. But for all in Christ, we have a firm assurance that our standing before God is secure in Christ our advocate (1 John 2:1). Christians should be the most willing to live transparently with others, because we

have been justified through Spirit–wrought union with Christ, and our boast is found only in him. Unwelcomed Isolation

ther brothers and sisters in Christ are desperate for human connection. Loneliness constantly attacks their sense of worth and identity. While many live for the weekends, some dread the loneliness of another Friday night spent alone in their apartment. But unwelcomed isolation is not only felt by singles, married men and women can also experience profound loneliness. Many enter into marriage expecting to spend most evenings in deep connection with their soul–mate, only to experience the disappointment of living with a spouse who could better be defined as a roommate. Loneliness, like any suffering, can be a breeding ground for temptation. We struggle to wait on the Lord and bring our suffering to him. Instead, we run to self–sufficient solutions that typically afford us the luxury of walking by sight instead of faith. Our flesh operates with an over– realized eschatology that seeks to create a world already free from the curse. How is this manifested in those struggling with unwelcomed isolation? Typically, we look to other people for rescue. This might be a co–dependent relationship, that may or may not turn sexual. It could be a self–centered focus on your own needs to the neglect of the needs of others, that only seeks out life in taking from people, but never in serving them. It could be a deep–seeded anger at those around you. All of your problems stem from outside of you, and your unhappiness is everyone else’s fault. Or this might look like increasing detachment from reality. Living in a fantasy world via technology allows people to dull the pain of unwelcomed isolation. How can you minister the love of Christ to someone in your life who feels desolate in their isolation? First, before anything else can be said, we must guard against the temptation to simply tell someone to be warm

and well–fed, while not providing for their needs. The isolated need your time. They need fellowship. They need you to enfold them into your community. They are a part of the body of Christ, which means you need them too! At the dinner table, on a shared vacation, in the early hours of the morning or late into the night, you have the privilege of showing an isolated brother or sister the empathetic love of Christ. Jesus willingly entered into a life that culminated not only in isolation from his closest friends, but also in bearing the wrath of his Father, a relationship that had only been marked by perfect fellowship. You are never without an empathetic friend in Christ. God has chosen to reveal himself to us as the God of all comfort in the context of our afflictions. Your loneliness is laced with the entreaty of your savior who invites you to rest as you bring your burdens to him. Second, while God does want us to his body as a genuine remedy for loneliness, there may be times to challenge our hurting brothers and sisters about looking to the wrong savior. No person or community can give you what only Jesus can. Sometimes we can be more excited to see other people at church than to meet with the living God! We forget that God himself is our “blessedness and reward.” (WCF 7.1) In worship, instead of standing shoulder to shoulder with our collective gaze fixed on Christ, we turn from Christ to one another believing that in the creature is found everlasting life. Seeking in others what only Christ can give will ultimately lead to death. But when, by faith, we feed upon the bread of life, we find grace to love others, to enjoy the blessings of corporate life, and the wonder of being a part of his family. Lastly, encourage your brothers and sisters to serve others. It is so easy to believe that our fundamental problem is that others haven’t served us enough. But it is more blessed to give than to receive. Jesus wants to fill you with his joy that comes from laying your life down in love for others. The only way we are able to serve with that kind of sacrificial love is

The isolated need your time. They need fellowship. They need you to enfold them into your community. to abide in our savior’s love! Genuine attempts at serving others is the best teacher in the school of humble, constant dependence upon Christ, because you will see how unloving and impatient you are apart from his grace. For all those in Christ, the pain of isolation is not only an experience of groaning for the consummation, but it is also a platform for growth in grace. We weren’t made for isolation, but we also need to guard our hearts against seeking in others what can only be found in God through Christ. Fellow pilgrims do not lose heart. As you sojourn through the wilderness longing for a better city, you are not only given fellow citizens of heaven to walk alongside of you, but you are indwelt by the Spirit of the Man of heaven, who promised to never leave you or forsake you. Mark Sanders (MAC, Westminster) is Men's Ministry Coordinator at Harvest USA where he serves men, families, and churches through one-on-one discipleship, support groups, church equipping, and resource development. 1 Lisa Märcz, Feral children: Questioning the human-animal boundary from an anthropological perspective, BA Thesis, (Johannes Gutenberg Universität, 2018).

b y P i e r c e Ta y l o r H i b b s

ife’s an ocean, not a pond. Oceans swell and rise, lower and lift. They have a thousand turning shoulders, ever grinding into the stubborn coast. Ponds, by contrast, are embraced by greenery, tucked away in depressions hugged by saplings, settled with the secrets of surrounding woods. They’re still and silent and serene. We want life to be a pond. We want it so desperately to be that way. In fact, there’s a massive industry in our culture built around following others’ advice on how to find a more peaceful life, a settled life, a pond life. The trouble is, despite our best efforts, we really can’t sequester our souls from the pounding surf of reality. The waves keep coming. And so it makes sense that Moses, the psalmists, and the prophets often used the imagery of a rock when referring to God (Deut. 32; Pss. 18:2, 31, 46; 19:14; 28:1; 31:2–3; 42:9; 62:2; 48

71:3; 78:35; 89:26; cf. Matt. 7:24). And Jesus, as God, is called “the rock” by the Apostle Paul: “And all [Israelites] ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ” (1 Cor. 10:4). A rock doesn’t take away the churning waters; it gives you a place to stand while they churn. It can be helpful to take this imagery with you to John’s Gospel, where Jesus says, “Abide in me” (John 15:4). Abide in the rock. Why? Because life is an ocean. There are going to be swells and monsoons and hurricanes. The wind is going to keep whipping; the moon will keep pulling on the earth. Waters will rise and fall, curl and crash. But the rock is steadfast. Life’s an ocean, not a pond. In this article, my hope is to show you that anxiety can actually be a tool in God’s hands, shaping you to stand more firmly on the very rock beneath you.

The ship "Maria" in the storm 1892 Ivan Aivazovsky

A n x i e t y, Pe a c e , a n d S h a p i n g nxiety is one of the areas in which people feel tossed about in the waves most powerfully. I can attest to this myself—I’ve long dealt with an anxiety disorder and have written a book about this to guide fellow strugglers (Struck Down but Not Destroyed: Living Faithfully with Anxiety). But there’s more than a few of us. In fact, there are about 40 million of us in the United States alone, about 18% of the population.1 And I see nothing to suggest those figures will go down. Quite the contrary, even before the global pandemic (which hasn’t done much to mitigate panic), the mental health of the United States, and perhaps much of the rest of the world, was not encouraging. What I want to get at, however, is not how we find peace in the midst of our anxiety. In fact, we already have peace because we already possess the person of peace, Christ himself. Christ is so

central to our peace of mind that Isaiah calls him “Prince of Peace” (Isa. 9:6). So many books out there on anxiety try to show us the path to peace, the way to eliminate anxiety, the way to find your pond life. But that never seems to be the central concern of the Apostle Paul, or Jesus for that matter. And why would it be? There’s no point in chasing after a pond if you live in the ocean. Now, don’t misunderstand me. Peace was hugely important to Jesus, and he often referenced it. One of the most beautiful passages in John’s Gospel focuses on precisely that. “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid” (John 14:27). Peace is a wondrous gift that only God can give. And here’s the point: he has already given it to us because he’s already given us Christ. The central concern for Paul, I’ve learned, isn’t that we find peace, that we 49

go chasing after it, that we try to restore the apparent chaos in our lives. That’s what the world does. The world seeks to avoid all conflict and chaos with short–term self–help methods, all the while leaving out the person that God has given us, the person who is peace. Paul’s central concern is that we are shaped to peace. That is, Paul’s plea in a passage such as Romans 8:12–17 is that we be conformed to the person of Christ as heirs of his kingdom—through suffering, death, and resurrection. He says we are fellow heirs with Christ, “provided we suffer with him in order that we may also be glorified with him” (Rom. 8:17). The issue isn’t finding peace; it’s being shaped to peace. Or, as I read recently in Paul Miller’s excellent book J–Curve, the issue isn’t only in believing the gospel, as critical as that is; it’s in becoming the gospel. It’s in conforming to the person and character of Jesus Christ. When the swells of anxiety rise, we’re not told to flee, to go trudging through the wilderness in search of a pond life. Neither are we told not to feel. In my experience, there’s a shameful history of Christians being condemned for feeling anxious. God never tells us not to feel. But he does tell us where to abide, where to live: in Christ. Our response to anxiety is meant to be centered on a person, the rock on whom we stand as the ocean of life throws its white–water. And

Peace is a wondrous gift that only God can give. And here’s the point: he has already given it to us because he’s already given us Christ. 50

as we stand on this person, as we abide in this rock, the Spirit starts to conform us to Christ’s image. As counterintuitive as it may sound when panic and anxiety make us long to flee, standing still is what makes us become like the gospel. A n x i e t y : To o l o r To r m e n t ?

peaking from over a decade of experience with acute anxiety, I can attest that God often uses anxiety as a tool. I’ll give you an example in a moment, but for now, notice the difference between anxiety as a tool and anxiety as torment. If anxiety is a torment, we’re right to want to get rid of it as fast as we can. We long for elimination. We long to feel “normal” again. That’s why there are scores of books out there that talk about “getting rid of” your anxiety, or “overcoming” your anxiety, or “ending” your anxiety. The basic assumption in books like these is simple: the goal of humanity should be to eliminate torment and suffering so that you can go back to living “your best life.” Does that sound like the prosperity gospel? It should. It’s a very popular and yet often undetected form of it. “The goal of humanity,” say prosperity preachers, “is to enjoy your life, to be happy. That’s what God wants for you.” Treating anxiety as a torment can easily lead us to embrace a hidden form of the prosperity gospel. So, what is the goal of humanity? According to Jesus and Paul, the goal of humanity is to become like Christ by the power of God’s own Spirit. The more you progress towards your true identity, the more you will look like Christ. But here’s the clincher: Christ looked like suffering unto glory. As Philippians 3 tells us, Christ “humbled himself by becoming obedient to the point of death, even death on a cross” (3:8). And then, only after that death, came resurrection. In fact, it was precisely because of that death that resurrection came. That’s why Paul says “therefore.” “Therefore, God has highly exalted him and bestowed on him the name that is above every name” (3:9). And Paul wants to follow in Christ’s footsteps. He clings to the

righteousness of Christ, to the gospel, “that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead” (3:10–11). Do you see the goal of humanity for Paul? It’s to become like Christ in his suffering so that we can be like Christ in his resurrection. What does that mean for our perception of anxiety? It means that anything God can use to lead us through suffering and into resurrection life is welcomed. Suffering is not torment; it’s a tool. And we don’t use tools by trying to get rid of them. The best use of a hammer is to strike a nail, not to toss it in the trash. This is amazingly good news, even if it doesn’t sound so good at the outset. It’s good news because, like it or not, suffering on this side of paradise is the norm, not the exception. Anxiety is going to come to us, as the numbers already attest. And while there are a host of ways to address that, and while I admit much complexity in it regarding sin and our spiritual development, one thing is clear from Paul: this should not surprise us, and neither should we always seek to avoid it at all costs. In his good and wise providence, God has set out our path for Christ conformity. And that path goes through suffering, not around it. Now we can go into suffering with a clear intention, a constant question: God, how do you want to shape me to Christ through this? That’s a very different question from the

more common one—why is this happening? We know why suffering is happening: It’s happening because we’ve chosen the path of Christ, and that path leads through suffering and into glory. We can easily waste time asking the why question, when what we really need is the how question. The how question brings hope because it points us constantly to the good and purposeful work that God is doing in us through suffering. Paul calls us to view anxiety (and every other form of suffering) as a tool, not a torment. That doesn’t mean we won’t weep and groan. Christ did his fair share of that, especially in Gethsemane. But the weeping and groaning can now happen in the context of knowing what God’s purpose is. We know the why; we want the how. We want God to show us how he’s using the tool of anxiety.

The more you progress towards your true identity, the more you will look like Christ.

How Anxiety Shapes Us

aturally, then, we should be curious about just how anxiety can shape us. There are many ways, but I’ll focus on just two. Keep in mind that each of these ways happens in the context of our abiding in Christ, of our constantly turning to him in our weakness, calling out in prayer, knowing him in his suffering. We don’t experience the tool of anxiety in isolation. Christ is with us, even in us. He knows our pain. He knows all of the attendant physical symptoms that come with anxiety—difficulty breathing and swallowing, a racing heart rate, surging heat from adrenaline, a sense of being detached from the world.

The next time you’re anxious, find someone to listen to and focus intently on that person. You’d be surprised at how your anxiety falls into the background, if only for a bit. He knows all of it. He is with us in the feelings, and we are with him. Nothing breaks that bond. 1. Growing as a listener and observer. In my experience, anxiety brings out the Latin phrase incurvatus in se, to be “curved in on oneself.” In our anxiety, we are extremely self–aware and self–focused. We can’t see or think about anything other than ourselves. Our bodies are on high alert as the fight–or– flight instinct rages in one direction (flight). And the painful truth about anxiety, pointed out by numerous writers, is that the more you focus on yourself, the worse the anxiety gets.2 Focusing on others is actually a wonderful antidote. And so, in the midst of our anxiety, we can be shaped to Christ by forcing ourselves to stare at someone else, to listen to and observe those around us. I’ve often encountered this when I’m anxious in the car if our family is traveling. I ask my wife pointed questions about how she’s doing, about how I can pray for her. Taking the focus off of ourselves is one of the clearest ways we can conform to the person of Christ, the one in whom we abide. Christ was constantly focusing on others. And he listened to those who, in our opinion, didn’t deserve his ears. I’m not just talking about the lowly and disenfranchised, the poor and the sick. I’m talking about his critics, the scribes and pharisees. How many times did Jesus listen to those who only meant him harm? Living an others–focused life in the presence of these people is truly something only the God of mercy and grace could model. Christ had every right to focus on himself and the poor treatment he

was receiving. And yet he chose to focus on and listen to others. He observed them. He truly saw them, and he listened when they spoke. The next time you’re anxious, find someone to listen to and focus intently on that person. You’d be surprised at how your anxiety falls into the background, if only for a bit. 2. Growing as a giver. In anxiety, we’re often compelled to clench our fists, to keep the focus on what we need. Anxiety pushes us not just to frailty but to hoarding. We start looking for ways other people and other things might be given to us. We play the patient; we want to be constantly served by others. We want to take, not give. This taking mindset is what’s so dangerous about living a “pond life.” Making peace and prosperity your primary aim turns you into a taker, but God is a giver. And you were made to look like him. And Christ was the ultimate giver. In fact, we can even see this in our Trinitarian God. The Father gives the Spirit to the Son without measure (John 3:34). The Son gives himself to us in the power of the Spirit, at the will of his Father. Giving is central to who God is. Christ, as the ultimate gift for our salvation, embraced every opportunity to give himself to others. How? By giving his time, his actions, his words, even his possessions. Christ allowed his enemies to take the shirt off his back. He was constantly giving. When we follow in his footsteps through the power of his own Spirit, even as anxiety screams at us to take, we can give. We can look for ways to give our time in prayer for others, to give our actions, to give our words, to give

our money or possessions. There are always more opportunities to give. When anxiety squeezes our soul, pushing us to clench our fists, we can open them. We can offer something to someone else. This, like listening, takes the focus off of us and puts it on someone else. Listening and giving are just two of the ways that anxiety can shape us to the person in whom we abide. But there are plenty of other options to explore. There are as many ways to conform to Christ in our anxiety as there are personality traits of Jesus. A biding in Peace

want to end with encouragement, which is precious for anyone battling anxiety. God may be doing more through your anxiety than you could ever dream. The greatest thing that could ever happen to us is that we would better resemble—with clarity, grace, and beauty—the God who made us in his image, in the image of his Son. Though it feels terrible, anxiety isn’t mere torment; it’s a tool. And it’s in the hands of the most skilled, most unflinching, most loving physician in the world. As we abide in Christ, as we live in him through our anxiety, God will always be faithful to shape us in love. Always. The heart of God is not merely to give us peace. He’s already done that in giving us Christ. His heart is for us to be shaped to peace, as we follow in the footsteps of his Son. This is what the Christian life is all about: being formed to the fullness of Christ. As one of my favorite theologians put it, “Just as [the Holy] Spirit first sanctified Christ through suffering, perfected Him, and led Him to the highest pinnacle, so He is now committed in the same way to forming the body of Christ until it achieves its full maturity and constitutes the fulfillment, the pleroma, of Him who fulfills all in all.”3 Abide in Christ, my friend. Stand still in him as your anxiety comes and goes. Don’t flee. He is with you, and the Spirit will be faithful to shape you ever more beautifully to his glorious image.

The greatest thing that could ever happen to us is that we would better resemble—with clarity, grace, and beauty—the God who made us in his image, in the image of his Son. Pierce Taylor Hibbs (MAR, ThM, Westminster) is Associate Director for Theological Curriculum and Instruction at Westminster. He is the author of many books, including Struck Down but Not Destroyed, and the forthcoming The Book of Giving. You can read more of his work at piercetaylorhibbs.com 1 “Understanding Anxiety,” Anxiety and Depression Association of America, https://adaa.org/understanding– anxiety. 2 See, for example, Barry McDonagh, Dare: The New Way to End Anxiety and Stop Panic Attacks (Williamsville, NY: BMD, 2015), 76–86. 3 Herman Bavinck, The Wonderful Works of God: Instruction in the Christian Religion according to the Reformed Confession, trans. Henry Zylstra (Glenside, PA: Westminster Seminary Press, 2019), 371.

WESTMINSTER SEMINARY PRESS 2011–2021

MINISTRY UPDATE

Celebrating 10 Years of Westminster Seminary Press

eep in the cloud–bound labyrinth of Westminster Seminary Press’s Google Drive is a bleary scan of an 86–year– old typewritten sheet: “J. G. Machen Last Will and Testament –– 6.28.35.pdf” is, for the most part, what you’d expect; a detailed list of how Machen intended to steward his wealth after he’d gone. If you’re not that interested in American Presbyterianism it might be pretty boring, but it has a special importance for Westminster Seminary Press. The third page lays out in detail how dearly the seminary’s founder cared for the production and perpetuation of sound books. When it came time for Machen to consider his legacy, he thought of the seminary he founded, the Church, his family, and publication efforts he intended to outlive him (along with some careful instructions for his personal library!). But this heightened awareness of the importance of books wasn’t unique to Machen. It’s characterized the Church in every era—from Banner of Truth to the presses of Wittenberg, from monastic scriptoriums to early church scribes and even further back to the centuries before Christ: “The words of the wise are like goads, and like nails firmly fixed are the collected sayings; they are given by one Shepherd. My son, beware of anything beyond these. Of making many books there is no end, and much study is a weariness of the flesh.” (Ecc. 12:12, emphasis mine) Maybe that seems dour or even ironic for a piece celebrating the act of bookmaking, but those words were after all recorded in a book. It would take a more capable mind than mine to craft a fully faceted biblical theology of topic, but it seems that, in the book, mankind has a powerful tool capable of igniting the world with truth, and easily co–opted for smoldering distraction

and needless controversy. For WSP that means we have a creaturely responsibility to care for the truth in publishing, doing our best to reflect the beauty and steadfastness of God in editorial decisions, selecting durable binding materials, setting type that is easy on the eyes, and designing appealing dust jackets. This harmonization of presentation with content matters so much because nothing could be more worthy of our care than the information we have to share: true, saving knowledge of the triune God.

The official story of this work at Westminster begins in 2011, 74 years after Machen’s Will went into effect, when Dick Dabney, Chief Operating Officer at Westminster, signed the paperwork establishing WSP’s LLC. According to President Lillback, the idea for the press actually began to take shape with the seminary’s 80th anniversary publication of Westminster Lives a couple of years prior. That book, along with Dr. Lillback’s own experience with publishing, converged with the self–starting spirit around the launch of the Science + Faith Conference and made the prospect of Westminster publishing its own books a real possibility. Like with its parent seminary, this fledging venture’s survival wasn’t a sure thing— especially circa 2011, when few would have predicted a plateau for then skyrocketing eBook sales and a revitalized print market. That WSP has reached its tenth anniversary is a testament first to God’s gift of professionals and scholars like Peter Lillback, Sinclair Ferguson, Andrew Davis, James Baird, Jonny Gibson, Rachel Stout, Chun Lai, Scott Oliphint, and others (many of whom go unheralded) who labored for WSP because they share the historic Christian love for publishing good books. 55

From the beginning WSP’s publishing efforts were affiliated with and supported by P&R, the storied Philipsburg, NJ publishing house. From 2011 to 2016, with the exception of a conference tie–in publication (Business Ethics), WSP was strictly a co–publishing venture with P&R. A collection of a young J. Gresham Machen's correspondence, Letters from the Front, was followed by Thy Word is Still Truth, a mammoth omnibus of writings on inerrancy. A special combined edition of Edmund Clowney and Iain Duguid books in Christ in the Old Testament followed not long after. In addition, two accessible series of topical booklets were published in this period: “Christian Answers to Hard Questions” and “Westminster Perspectives.” In 2016, under James Baird’s direction, WSP struck out on its own with a sharp new logo debuting on a pair of books that celebrated Westminster’s history and engaged relevant theological issues: Seeing Christ in All of Scripture, an accessible introduction to hermeneutics featuring essays by Vern Poythress, G.K. Beale, Iain Duguid, and Richard B. Gaffin, Jr., and The Person of Jesus, a thematic collection of J. Gresham Machen’s radio addresses from the 1930s. Meanwhile work was nearing completion on O Death Where is thy Sting? A few years earlier, Dr. Lillback commissioned students and staff to track down old recordings of John Murray’s sermons and transcribe them for posterity. He had been brought to tears by an archival recording of one of the accompanying prayers and recognized that in those messages was an unappreciated portrait of that great theologian as an exemplary preacher. Those sermons were collected in O Death, a beautiful book that in many ways set the bar for what has come since. In 2018, another opportunity to co–publish came about, this time with New Growth Press, and Reformation Worship, Jonny Gibson and Mark Earngey’s collection of Reformation era liturgies, launched with great success at that year’s T4G conference. In 2018 WSP also had the privilege of publishing a translation of Rev. Nam Joon Kim’s

Busy for Self, Lazy for God, an influential bestseller in S. Korea. For me it was a thrilling introduction to publishing, but once that book was released the next steps for WSP weren’t immediately clear. The only other work in progress at the time was our ongoing project, The Collected Works of J. Gresham Machen, which wouldn’t be ready for several years. That’s when Jim Sweet, who has played a hand in arranging virtually every one of WSP’s publications, mentioned that J. Gresham Machen’s Christianity and Liberalism would enter the public domain in 2019. Dr. Lillback immediately saw an opportunity to mark the 90th anniversary of the seminary in a special way. He tasked Dr. David Garner with the work of collecting new essays about the influence of Machen and his most famous book from the entire faculty. Under John Kim’s leadership as Director, this became Christianity and Liberalism: Legacy Edition, the second installment in a series—with O Death—which we hope will expand to include even more essential works by Westminster’s portraited faculty in the future. An unexpected benefit of publishing Christianity and Liberalism was that it ultimately opened the door for WSP to resurrect a pair systematic theology projects that had been in the works for years: Herman Bavinck’s The Wonderful Works of God and Machen’s Things Unseen. Sometime around 2014, plans were made to publish a refreshed edition of Magnalia Dei, Herman Bavinck’s one–volume adaptation of Reformed Dogmatics that was so influential in 20th century Reformed theology as Our Reasonable Faith. Although the project had stagnated, Ben Dahlvang, Associate Director of the Westminster Bookstore at the time, urged us to press on, insisting that readers would rejoice in a finer edition of the book. Carlton Wynne was pressed into service writing a brand–new Introduction, Charles Williams produced a comprehensive index, and Nathaniel Gray Sutanto translated Bavinck’s original Foreword, which had never been included in previous editions. Finally, Jessica Hiatt designed a cover that took

J. G. Machen's Last Will and Testament 57

the book to the next level, which she’s done with each book since. Ben was right. Before The Wonderful Works of God had arrived in the warehouse we needed to order a new print run. Only a few months ago, WSP released its most recent book, the complete collection of Machen’s radio addresses from the 1930s, Things Unseen. Although it’s been more than 80 years since he delivered them, Machen’s radio talks— delivered in the context of economic depression and global uncertainty in the 1930s—have a comforting relevance for the 2020s. Not only does the chapter–a–day length and clarity of style make it a go–to systematic for just about anybody, but the book gives us a fuller picture of Machen’s approach to communication and theological method. It’s also accompanied by fantastic essays by Sinclair Ferguson, Tim Keller, Stephen Nichols, Richard B. Gaffin, Jr., and William Dennison that James Baird originally gathered in 2017. Significantly, the release of this book was the first project to get the attention of our new Director of Publishing, Josiah Pettit, and Operations Manager, Kyle Whitgrove, as part of a closer partnership with the Westminster Bookstore. Both Josiah and Kyle share that unheralded brand of selfless dedication to publishing good books well that characterized WSP at its beginning ten years ago.

Anyone with a kid at bookshelf height will tell you that a book can be a fragile thing. But given some reasonable protection (Pro–tip: Give up on alphabetizing now and just shelve your books in descending order of value) a well–made book can last for hundreds of years. That’s good news for Westminster Seminary Press, and so we’re packing this next year (or so) full with more books than we’ve ever published before, including the incredible collection of new translations of plague writings, Faith in the Time of Plague, which Todd Rester and Stephen Coleman are putting the finishing touches on now; Boyer chair lectures by Bill Edgar and R. Kent Hughes; a pair of Presbyterian classics by Thomas Witherow and John Witherspoon, edited by Jonny Gibson and Kevin DeYoung respectively; and more new translations of works by Herman Bavinck and James Ussher. Some of these new books will kick off new series too, which we hope will continue to grow to include more titles in coming years. As we work on these new projects— most of which aren’t new to the church at all—we’re privileged to spend our days soaking in the wisdom of Christians from time past. What we find is that although publishing, reading, and writing will never outpace weariness of the flesh in this life, there is a hope we’ve learned from the books passed down to us, which we in turn work to pass on again:

However you’re reading this—in print, on a phone, or on a computer—it probably won’t come as a surprise that reading technology has changed since Machen transcribed his radio addresses or had his Will drawn up. But don’t worry if terminology like “reading technology” makes you shudder. The printed and bound book survived the maelstrom of Nook and Kindle. In 2021 our civilization continues to treasure information of every kind in old fashioned printed and bound books. But that survival and widespread dissemination of reliable information, of truth, was always the plan with physical printed matter.

“Oh that my words were written! Oh that they were inscribed in a book! Oh that with an iron pen and lead they were engraved in the rock forever! For I know that my Redeemer lives, and at the last he will stand upon the earth.” (Job 19:23–25) Josh Currie is Editorial Director of Westminster Seminary Press, Managing Editor of Westminster Magazine, and the Westminster Bookstore’s Editor–at–Large.

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PURSUING FAITHFULNESS & LOVE Alumni Interview: Ren Broekhuizen

Reverend Rensselaer (Ren) Broekhuizen graduated from Westminster Theological Seminary with a Bachelor of Divinity (Master of Divinity equivalent) in 1961. Ren was privileged to study under the seminary’s early faculty) including Drs. Cornelius Van Til and John Murray. He was a founding pastor of Ridge Point Community Church in Holland, Michigan. Ren also served congregations of the Christian Reformed Church in Florida and Pennsylvania and as a missionary in Liberia, West Africa. In February 2021, Westminster’s Dr. John Currie sat down with Rev. Ren Broekhuizen to discuss his calling to pastoral ministry and the mission field, engagement with public theology, and advice for the next generation of pastors. The interview has been lightly compressed and edited for this issue. JOHN CURRIE: Ren, can you please tell us

about how the Lord brought you into ministry? REN BROEKHUIZEN: What attracted me [to

ministry] was the three pastors I had growing

up. One was a little roly–poly guy who managed to make people smile in a very dignified church. Another was the pastor I modeled my life after. I came from a wonderful Christian home with wonderful Christian parents. I attended Christian day schools, and my life centered on the church. But there was a lot of conflict, anger, and distance in the home. And so that pastor was the one I wanted to be. In fact, in my ministry, I'm a lot like him. The third pastor was all business who had great teaching and presence. I started my university studies as a civil engineering student. At that time, I made a profession of faith at my home church. As the elders examined me, they said, "We've been watching you and feel that you have the gifts for ministry." Well, that made me think. When I returned to school, I dropped a civil engineering course and began taking a Latin course where a seminarian asked, "Ren, have you ever thought about becoming a pastor?" The next semester I started Greek, German, Dutch, and history

courses, and it went well. The Lord then led me to finish university and come to Westminster. CURRIE: And we're so glad you did. Your story

illustrates the point of this interview. In your experience, modeling [after other pastors] was part of the incentive, and you said, "I want to be a pastor." BROEKHUIZEN: When I preach, I always take

a minute at the beginning of the service and explain, "I'm thankful to see young people here. You can serve Jesus in any way in your life. And one of the ways you can serve him is by being a pastor. And maybe you ought to think about that." When I was in university, other seminary students all had the call. One was there because his uncle died in a car accident. Another one just heard the Lord speaking. I felt guilty because I never felt that. But when I looked at myself, I knew that I loved Jesus, people, and studying. I just loved to be with people. A few times where I was able to speak, the results were good. I thought, "How can I best use my abilities for Jesus?" And it seemed that becoming a pastor was the best way. CURRIE: So, tell us about your first ministry

experiences. What did you learn? BROEKHUIZEN: My first experience was after

my second year at Westminster. I wanted to learn how to preach, so I wrote to seven churches in Canada that had no pastors and asked, "If you let me preach and live in the parsonage, I will preach for free." One church wrote back and said, "In three weeks, we have a pastor coming from the Netherlands. You can come for three weeks." The pastor didn't come for 13 weeks. The congregation was made up of 800 Dutch immigrants. My concept of ministry included morning study and afternoon visits with church members. That's what I did, week after week. I came to love those people. When the people said goodbye to me at the end of the summer, nobody said, "Your sermons were fantastic." But almost everyone said, "You were on my farm. You watched me milk. You came to Toronto, when

I was in the hospital. You visited my daughter when she wanted to marry a non–Christian." My next experience was in Florida as an ordained pastor with a home–missions church that just experienced a split. The home missions board asked me to go because I was one of the older, mature students at 28. Here, I saw what a fractured church could be and felt what it was like to be mistrusted. It was tough work there. After that, I was at another church just south of Pittsburgh as a home missionary. That was sweet because none of them were from my background. People came because they were thirsty for the word. I had nothing to offer except the word. It was a good time; they loved us, and I loved them. CURRIE: There is a common theme of love

running through your pastoral ministry. Paul says in 1 Timothy that the goal of our instruction is love. It seems to me [your experience is] a great example for our younger guys. BROEKHUIZEN: In the old expression, "I don't

care what you know until I know that you care." CURRIE: Exactly. Ren, I know that your ministry

was infused with a heart for evangelism and loving lost people. Can you talk about how the Lord led you to shift from being a pastor to a missionary? BROEKHUIZEN: For as long as I can remember,

I had the call to be a world missionary. I grew up in a big church and loved it there. One Sunday night, the church commissioned a missionary nurse to go to Nigeria. I thought, "Wow, that is one way to serve the Lord." During my senior year in university, a missionary came and shared how hard it was and how her children cried to be with their parents. At that time, when you went on world missions, you sent your children away to a mission school. So, when I got married, I faltered and didn't trust the Lord. I had five children in six years and thought my goal was to rear my children. When my youngest started university, I started thinking about my call.

One night, I read about a mission field in Africa where no one knew the gospel. The field was funded but had no one to go. I said, "Lord, I'm ready to go." So, we went to Liberia in West Africa. CURRIE: How old were you when you made that

shift? BROEKHUIZEN: I was 50. And at the time, I

was at this church that loved us; and we loved them. But after ten years [of ministry], I thought, "Everything's in place." The church was growing, and everything was fine, but I knew there were people elsewhere who hadn't heard the gospel. Some great missionary said, "I don't want people to hear it twice until everyone has heard it once." CURRIE: I think of Paul's words to Timothy,

"so that all may see your progress." Sometimes pastors get seasoned in ministry and think, "well, I'm done growing." But to me, your experience is a wonderful example of wanting the Lord to lead your life, ministry, and leadership. You shared with me that after ministering some time in Liberia, you had a dramatic departure. Could you tell us a little about that? BROEKHUIZEN: Well, I don't like to talk about

it too much because it might sound heroic. We lived out in a little village with about 250 people, about an hour's drive from Sierra Leone's border. Then civil war came, and every Monday morning, we would pray, "Lord, shall we stay this week?" And so, we stayed. We didn't have a car or radio, and there weren't cell phones, of course. We were out of contact, but that's how we wanted to live; the way the people there lived. A missionary who was leaving left his truck for us, and we parked it behind the house so the soldiers wouldn't see it. One week, the rebels were coming from the Ivory Coast, and the Liberian soldiers were coming through our village, which was caught in the middle. I looked at my wife, and she had been so nervous. She was covered with a red rash. And I remember praying, "Lord, what do you want from her? Do you want more?" And instead of praying, 62

"Should we stay?" We prayed, "Should we leave?" So, we left early in the morning and drove up to Sierra Leone, where we had a lot of trouble at the border. Because we never paid bribes, it took a long time. We met somebody at the border whom we befriended in Liberia, and he told us where to stay in Freetown. We also met eight people crammed in an old yellow taxi who were escaping the soldiers. We gave them most of our gas and lunch because they were without food and gas for two days. When we got to Freetown, we had to buy $200 worth of Liberian money to be considered legal. It was about 20 leones to the dollar, so we ended up with these big packs of bills. When we stopped to ask for directions, I would give them a pack of bills. When we got to Sierra Leone, we asked a cop for directions to the capital. He ended up riding with us, and we gave him a couple of packs. And that's how we got there. CURRIE: You've told me these stories before,

and I love them because, for me, your experience and missionary heart are foundational to how the Lord used you to work with leaders and speak to things in the public square. Let me transition a little bit and ask how you navigated pastoring leaders who were professionals or academic leaders. What have you learned that you would pass on to younger pastors as they work with leaders? BROEKHUIZEN: It's so clear that when we give

ourselves to the Lord, he does lead us. Psalm 23 tells us, "He leads us in the paths of righteousness." In my second church in Pennsylvania, I was resolved that every time I spoke, I would never speak without mentioning Jesus. One afternoon I sat down to study, and a lady from the church called. She just found out her husband was homosexual, and she was devastated. We talked for two hours. When I hung up the phone, I said, "Jesus, you know, I want to be a scholar, but your people keep interrupting me. So, I commit myself to your word. I am going to focus on you, study the word, love the word and let you speak through it." And that's what I did. When I came to another church where seven of

the twelve elders had a PhD or an MD, they would visit me and talk to me about the church. I would always say the same thing, "I don't have anything to offer you except the gospel. I can't give you great thoughts, but I will give you the word." And I found out that's what people were looking for. I struggled through philosophy and theology. I remember trying to read Tillich and Bultmann and thought, "What are they talking about?" But I understand the Bible. The Bible is so rich, and that's what attracted the people. CURRIE:

I think that's one of the great opportunities and challenges of Westminster; to build on the foundation of rigorous study and translate it to pastoral ministry for real people in their real world, as the Lord enabled you to do for decades. BROEKHUIZEN: And that's all I had to offer. I

went to a lot of national meetings and met several highly placed government officials. When I would sit next to them at the dinner table, I wouldn't say, "Well, what do you think about what's going on over there?" I didn't know what was going on over there! But I would ask, "How long have you been married? What are your kids like? Do you have a dog?" And they would talk all night long. That's who we have to be. I love theology because it tells me about the Lord, but people are looking for relationships. They want to know that they matter. CURRIE: As a pastor, how did you decide to

engage with issues of civic concern or what we are calling public theology? BROEKHUIZEN: When When I was 10 or 12

years old, there was talk in our house about starting a Christian university in Philadelphia to rival secular universities. And that was based on the quote from Kuyper: "There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, Mine!" We grew up knowing that quote just like we knew the pledge of allegiance. We knew that we would use our lives to serve God in the best way that we could. So, when you start looking

at life [in this way], the gospel speaks to every area. When the public learned that one of President Johnson's staff members was homosexual, I prayed for that staff member on the following Sunday, that we would be cared for and come to see how God loved him. People left the church because [they thought] you weren't supposed to do that. At another church, some people were racist, and I said, "These doors will close if everyone is not welcome." If you're going to preach the word and speak of where your people are, you're going to get involved in all sorts of issues. People say that pastors shouldn't talk about political issues. But the gospel is political. We don't mind giving our people directions not to steal. We don't mind giving them directions about having safe marriages. We have to give them directions and prepare them to handle all the day's major issues. CURRIE: I know that sometimes you have

written a letter to a paper after reading with a column or story on ana public issue. How do you decide when and what to write? BROEKHUIZEN: For every letter that I wrote to

the newspaper, I probably wrote privately to three or four people. I do a lot behind the scenes. But when I think it's time for the community to hear what the Bible really says, I will write. Someone just objected to the newspaper regarding a neighbor who had a sign that says, "Jesus is Lord over our city." They said, "We can't have that. We have to be inclusive." So, very carefully and gently, I plan to say, "Jesus is Lord over our city, whether we acknowledge him or not." CURRIE: One of the things that I've picked up

from you is valuing the person even though you plan to disagree with their position or policy. Could you share how you learned that? BROEKHUIZEN: [I learned] from studying the

scriptures and looking at Jesus. I pray, "Jesus, help me to be instinctively accepting the way you were." Jesus threaded the needle between accepting people without approving them. And that's one of my words that I live by. I accept every 63

person I meet, but that does not mean I approve of them. I've had to explain to people who say, "Oh so you think it's all right. . ." and reply, "No, what they're doing is wrong, but that is a person made in the image of God. That person is going to spend eternity somewhere, and so, I accept them." I have longtime friends who are homosexual. We have agreed to differ, but they are people, and I am waiting for the Lord to open their eyes to the way he has created them. I spent time with a businessman who accepted Jesus and quit using drugs after nine years of using. He said to me, "Ren, I'd still be using if you hadn't been willing to hang with me." And so, I pray, "Help me instinctively to love every person I meet and still be able to testify to the truth."

happen over a generation if our children and grandchildren heard their parents and pastor regularly praying for those in authority, and how that might help change the narrative on how we think about where ultimate power is.

CURRIE: One of the clearest texts we have in

of mine puts it is that as the gospel takes root in an individual's life, the gospel transforms their family and then transforms their neighbors. From there, the gospel transforms the neighborhood and transforms the nation. And so, one of the emphases to pray for is a gospel revival is the vision you're talking about. As we shift to reflect on the influences in your life, what thinkers, theologians, and teachers have been most helpful as you engage on cultural, ethical, and civic issues?

the New Testament for the church to engage in public theology is in 1 Timothy 2, where Paul instructs Timothy to pray and lists those in governing authority. When you were pastoring, how did you think through and pray for people in authority? BROEKHUIZEN: I grew up hearing my father

praying every night for all those in authority over us. I grew up hearing my pastor pray for those in government and those making decisions. Beyond prayer, there were state assemblymen and state representatives in the church. We knew others who went into the government who wanted to let their light shine, to love their neighbors as they loved themselves. And so, we always prayed, voted, and encouraged people to vote. I support Christians in government and believe that a person has to stand for what he believes. As an example, if you're running for office, say, "I believe that abortion is killing an innocent human being. If you believe that, vote for me because I'm going to fight for that on political grounds when I'm in office." CURRIE: It strikes me as another example of

modeling. You grew into 1 Timothy 2 as a pastor, in part, because you heard prayers for authorities in your home and church. I wonder what would

BROEKHUIZEN: Oh, yes. I've been praying very

hard for the last four or five months for our leaders and those in authority; for revival in the church. Imagine if all the Christians in America would live out the Christian faith. We would control the ebb and flow of everyday life. It wouldn't matter what the policies were; if you were a democrat, independent, republican, we would be living out the gospel and the ones carrying the nation along CURRIE: One of the ways that a good friend

BROEKHUIZEN:

When I started, I was comfortable where I was, reading Time Magazine and watching different networks. I believed I was well–informed. In my sermons, I would include weekly information about what was happening and thought I was nailing the truth. As I grew older, I realized that every magazine and network had a viewpoint. And so, I started to widen my reading. I probably read 70% from conservative authors and 30% from liberal ones. CURRIE: So, you're trying to read both sides but

recognize the presuppositions in the argument. BROEKHUIZEN: Yes, for sure. As a leader, I want

to be well–informed. At my age, I can't stand up and say in a sermon, "President Truman said. . ." The congregation would say, "Who is that?" We have to know what's happening today. It might be

what's happening with the recount or minimum wage, but I have to be informed. CURRIE: As you reflect on your Westminster

experience and how that equipped you for ministry, can you tell us about the impact Dr. Van Til and Murray had on you? BROEKHUIZEN: Well, I want to say first that

I have great admiration and affection for every professor I had at Westminster. You know, I was there when the original professors were there. I used to sit there and think, "I'm really part of this. . ." I appreciated Dr. Van Til so much, watching him stand for the truth and never give in. He was attacked on every side by the world and even the church. And he would say, "Christ alone. Christ is Lord in every area of life. There is no middle ground." It was just so impressive to me. Antithesis is a word I grew up hearing. But learning from Dr. Van Til about the church in the world was just wonderful. CURRIE: It sounds like you had the foundations,

but Van Til gave you the framework to think through the issues and people you were dealing with. BROEKHUIZEN: Yes, Exactly. And with Mr.

Murray's comprehensive teaching of the word. Sometimes he'd come in with just his Hebrew or Greek testament and lecture. [Relating to] the whole idea of accepting is not approving, being in the world, but not of the world, everyone having their own viewpoint, Murray said, "The difference in an ethical decision is not a chasm, but a razor's edge." And that impacted me in my interpretation of scripture, people, and life. An example of this would be the prosperity gospel that says, "Trust Jesus, send in your money, and everything will be fine." As I read through Proverbs, one thing I learned is that if you live the Lord's way, you are going to prosper. Now, that sounds mightily like the prosperity gospel, but it's not. It's that razor's edge. And in so many of the theological discussions about the world and the church, it's a question of seeing the razor's edge.

I'm rereading the book you gave me of Murray's sermons, O Death, Where is Thy Sting? from Westminster Seminary Press. His teaching taught me how to be careful with the word when preaching and not put Ren into it. CURRIE: As we think about the next generation

of pastors, what encourages you, and what concerns do you have? BROEKHUIZEN: What encourages me is that

they're becoming pastors! The fact that there are those who are still attracted to the calling of the pastorate and that the Lord is still calling them is exciting to me. I taught a course at Calvin College for 15 years to juniors and seniors thinking about becoming pastors. What a joy that was, week after week, sitting with them and encouraging them to do that. The other encouragement is seeing that they are engaged in the world and aware of issues. They want to deal with justice! Justice is the big word today, and we like to hear Amos 5:24 ". . .let justice roll down like waters." But I think those who are interested in justice must also give equal time to righteousness that's mentioned in the second part of the verse, ". . .and righteousness like an ever– flowing stream." But I am encouraged by their engagement in the culture and their willingness. What concerns me is the attrition rate among pastors. You look online and see pastors have left churches after six months, and it's frightening but a fact. I think this is because it has become our ministry instead of the Lord's ministry. When we serve the Lord, we cannot lose. When I spent seven years in Liberia, I don't know if I had any converts. People would always ask how I stuck it out without having any congregants. But it's the Lord's ministry, and the results are his. Young pastors leave because they get discouraged and experience opposition. So, my concern is that they focus on Jesus. Whose work is it? I would like to talk to every pastor in the world if I could and have breakfast with them to encourage them not to give up and not quit. We will reap in due season if we do not faint.

CURRIE: Well, let me give you a brief opportunity

to speak to the next generation of pastors. What counsel and exhortation would you offer them? BROEKHUIZEN: First, you have to know Jesus

intimately. Second, the Bible is true from cover to cover. If you take the word as truth, you will have more than you could ever teach in a thousand lifetimes. If you give up on that, you will have nothing to say. A lot of people in my generation were trying to be Billy Graham. When I started ministry, I thought, "I'm never going to be a Dr. Van Til, Dr. Stonehouse, Woolley, Murray, or Clowney. But I can love people." The total meaning of obedience to God is to love your neighbor as yourself. So, I felt in my ministry, I'm not going

to be a household name, but I can be faithful. Paul says in 1 Corinthians 4:2, ". . .it is required of stewards that they be found faithful." He doesn't say popular, exciting, successful, or a household name. He says, "faithful." I can love my people and be faithful in my work. One day, I read Proverbs 3:3 "Let not steadfast love and faithfulness forsake you; bind them around your neck; write them on the tablet of your heart." So, I went to a jeweler and engraved "Love and Faithfulness" on a cross I wear around my heart. But that's all the Lord expects of us; that we love and are faithful. CURRIE: That's great counsel. Thank you for

giving us this time and sharing your heart and ministry experience with us.

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“Thoughtful, pastoral, and meticulously exegetical. There is no topic more important than the doctrine of God. Those who want to know him better will be richly rewarded by reading this book.” –Chad Van Dixhoorn

Now available wherever P&R books are sold.

ALUMNI MEMORIES We recently asked our alumni to share some stories and memories from their time at Westminster Theological Seminary. The selected memories shared are edifying, encouraging, and entertaining. We want to hear more from our alumni family. If you have a recollection or story to share, please send us an email. You can contact Joel Richard at jrichards@wts.edu. Frank Arnold, BDiv 1959 I came into Machen Hall once to find upperclassmen Dick Haney and another student playfully trying to throw Harvey Conn out of a low window! Larry Sibley, MDiv 1959 John Murray was my theology professor in the late 50s. Class times were profound, enjoyable, demanding, etc. His book on baptism was very helpful to me during college when I sorted out that issue. But outside the classroom showed another side to John. In my last spring semester before graduation in '59, our daughter Mary was born. We lived on campus in the Church Road gatehouse, and one evening he showed up with a present for Mary; one of those infant dresses that she wore until she outgrew it. He also wanted to hold her; lots of hugs and kisses. At Calvary Orthodox Presbyterian Church (across the corner where he attended on Sunday evenings) he was every kid's uncle. Ren Broekhuizen, BDiv 1961 One of my memories of three years at Westminster is three years of fear. Did I really dare be here? I was incredibly privileged to be on campus when the founders were still in their primes and actively and zealously presented "the whole counsel of God." Mr. Murray writing his Romans commentary in longhand, sitting at the library table where I was. Mr. Clowney shaping us to preach Christ from the Old Testament. Mr. Woolley with his intimate knowledge of the history of the Church. Dr. Stonehouse, Dr. Young,

Dr. Van Til. Like Mary, I was highly favored by the Lord. He must increase and I must decrease. Jim Hurley, MDiv 1969 I remember after dinner in the “dining club,” walking with John Murray on the postprandial “Murray mile.” I remember students sharing the observation that “If you saw a glint of mercy in Dr. Murray’s eye, you knew which one was glass.” Larry Mininger, BDiv 1969 I was blessed to have the last class taught by Professor John Murray. It was his “senior level course” on sanctification. I was a new student and senior Sam Logan warned me that Professor Murray wanted his lecture recited verbatim in his exams. Well, let’s just say that Professor Murray wasn’t impressed by my version of his lectures. I remember vividly his taking me by my hand and in his best fatherly Scottish brogue saying softly, “Laurrrie, you didn’t pass my exam.” Now, how many of you readers ever had such a tender encounter with this great man? Ken Kerr, MAR 1975 My favorite memories of Westminster Theological Seminary in the mid 1970s are from the time spent with Dr. Cornelius Van Til. Dr. Van Til was a deep Christian theologian and philosophical thinker, with a passion for truth for the glory of God. But what fascinated me the most was his love for people. He had a way of making me (and I assume others) feel like he genuinely cared

about me and my preparation for following God's calling. Ironically, while I was interested in his view of the Princeton and Clark controversies, Dr. Van Til would always bring the discussion back to God, truth, and the good of the Church. Andrew Selle, MDiv 1979, DMin 1984 Intro Hebrew with Ray Dillard in my first year, 1975. The details of this story are a bit foggy, but the impact on me is vivid and lasting. Dr. Dillard told us about one of the first sermons he ever preached. It was basically a “Dare to Be a Daniel” sermon, and he launched right into his message. I loved it. His presentation was eloquent, and passionate, and deeply moving. Then he dropped this bombshell: “Afterwards I realized that it was a terrible sermon. . . because I could have preached that same message at the synagogue down the street.” Class was over, and everyone else left that stuffy room in Van Til Hall. But I just sat there stunned. It hit me that I could never preach the same way again. Without Jesus Christ, there is no gospel, and without him it’s not a sermon. August Konkel, PhD 1987 My mentor was Raymond Dillard. He was most gracious, personal, and supportive. During the time I was doing my comprehensives, Anson Rainey was in Philadelphia for a publishing project. Raymond invited a number of us to his house to meet Anson Rainey and dialogue together. We were in a big circle and Anson began telling us his immediate project writing a review for Norman Gottwald’s book, The Tribes of Yahweh, which was on my required reading list. He said “I know the first line of my review: This book can be safely ignored.” I irresistibly burst out, “Really? Someone just made me read all 796 pages of that book.” Ray almost fell off his chair laughing and replied, “It was good for you, Gus, it was good for you.”

Dr. Paul Randolph, MDiv 1987, DMin 1996 Learning to love the Old Testament from the inspiring lectures of Dr. Ray Dillard. His love of the Hebrew scriptures and his engaging personality made him one of my favorite professors. We had some great discussions about archaeology after I was on a dig in Israel for a month.

Stephen Johnson, PhD 1988 I was in the PhD/ThD program in the late 70's and carpooled to class with my friend and fellow student, Peter Lillback (We had both done our ThMs at DTS). Philip Ryken, MDiv 1992 As a student, I always loved Westminster’s tradition of students standing to give their faculty members a standing ovation at the end of the last lecture in every course. This practice gave honor to our beloved faculty members and demonstrated a sense of unity and joy in the pursuit of biblical, theological, and practical learning. Robert Nay, MDiv 1994 I always enjoyed the prayer time with the professors. In addition to prayer, this was an informal time of reflection and application of the things that we have learned. Nathan Strom, MDiv 2013 My most blessed times at Westminster occurred when a group of students would gather following chapel for donuts and discussions of theology with Deans Carl Trueman and Greg Hobaugh. It was an undirected time of fellowship where we could debate theology and be pushed by a couple of professors and enjoy one another’s company. My favorite times in seminary were 69

spent in that room with fellow students and the professors who joined us. Theresa Chen, MAC 2014 Dr. Oliphint comparing bad theology to a corgi— the idea that a corgi seemed to be made out of different random pieces of different dogs, resulting in a very strange odd dog that didn’t make a whole lot of sense. We had a corgi at that time.

ALUMNI UPDATES Bill Shoemaker became the Lead Pastor of West Church in Peabody, MA in January 2020.

Justin Lee Marple married Michele Anne Calabro on December 19, 2020.

Dr. Paul Randolph was recently appointed as a chaplain for the United States Secret Service. He currently serves as the Executive Director of Insight Christian Counseling in Huntingdon Valley, PA.

Bob Eckardt (MDiv, 1978) retired in 2020 after 40 years of pastoral ministry.

Brad Richardson is expecting his second child in May 2021.

Robert Nay, Presbyterian Church in America United States Army Chaplain, recently transferred to Fort Meade, MD. The Army Chief of Chaplains Office published his book Leadership and Transformation of the Army Chaplaincy during WWII.

If you have an update or memory to share, please send us an email. You can contact Joel Richard at jrichards@wts.edu.

An Invitation

to Join the J. Gresham Machen Society Create a Lasting Legacy with Westminster In 1929, J. Gresham Machen founded Westminster Theological Seminary with a commitment to the Bible’s truth and the centrality of Christ. Upon his death in 1937, Machen provided for the seminary through his family’s inheritance, helping cover every student’s education costs for more than two decades. His gift enabled the education of incisive scholars and faithful preachers throughout the 20th century who would influence Christian leaders in America and abroad, including John Piper and Timothy Keller.

Westminster Theological Seminary established the J. Gresham Machen Society for exceptional individuals to create the same legacy as Machen for Christ and his global church. Machen Society members are financial partners who are committed to the faithful training of pastors and church leaders by naming Westminster as the beneficiary of a planned gift. We invite you to join the J. Gresham Machen Society and help equip generations of students with the insight, conviction, and ingenuity inherited from our founders. WTS.EDU/PLANNED–GIVING 215–572–3833 PLANNEDGIVING@WTS.EDU

Editor’s Note: The first part of “Hearts Aflame” appeared in the inaugural issue of Westminster Magazine. Readers may want to read that first part online at wm.wts.edu before picking up the story below. The third part of the “Hearts Aflame” story will be published later this year.

HEARTS AFLAME A Guided Tour of the Legacy of Precision and Piety in Presbyterian Preaching, Pt. 2 David Owen Filson Portrait of the cleric Charles Hodge Rembrandt Pearle, unk.

he amber flame of Archibald Alexander’s preaching burst the bounds of every room he tried on for size. By 1812, after making the trip numerous times, our young Philadelphian’s decision was final—he would be a freshman at the College of New Jersey. This would provide ample opportunity to hear the Word as it fell like fire from Alexander’s pulpit. In time, a Paul–Timothy dynamic developed between these two: Archibald Alexander and Charles Hodge, the Philadelphian. Both this relationship and the person of Charles Hodge are key to our understanding of old Princeton in this story of “Hearts Aflame.” Born December 27, 1797, Hodge graduated from the College of New Jersey in 1815 and then enrolled at the seminary a year later. An ardent disciple of Alexander, Hodge imbibed both the precision and piety of experiential Calvinism. Given John Witherspoon’s influence at the college, Scottish Common Sense Realism had been instilled in young Hodge as a philosophical, epistemological starting point, in addition to Alexander’s philosophical commitments. But perhaps more significantly, Hodge became the first student preacher to stand behind the lectern in the newly completed second floor oratory of Alexander Hall. Hodge graduated from the Old Seminary in 1819, continuing his study of Hebrew as he pastored and preached in Philadelphia. A year later, he was appointed instructor in Hebrew and Greek at Princeton. Ordained in 1821, he was promoted to full Professor of Oriental and Biblical Literature the following year. Along with his rise in academic status came the social advance when he married Sarah Bache, great–granddaughter of none

other than Benjamin Franklin. You can see her grave, as well as that of Hodge’s second wife, Mary Hunter Stockton, whom he married after Sarah’s death in 1849, in the Princeton Cemetery. With Hodge employed as a Professor at the seminary, a beautiful home was built for his young family not far from Hodge’s houses— Alexander Hall the crown jewel between them. Together they would steward the precision and piety that marked the ministerial training of countless young men who would be providentially propelled to the four corners of the globe. This, of course, was in full keeping with the Plan of the Theological Seminary of the Presbyterian Church in the United States of America. You see, young Hodge felt the fire on that September 26, 1815 evening, as townspeople, folk from Philadelphia, representatives from the College, students, and supporters of this “nursery of vital piety, as well as sound theological learning” all gathered on a grassy expanse, green with promise. The cornerstone for a building named after the founding professor was laid. That ruddy professor who had garnered young Hodge’s reverent esteem stood and read from The Plan, so all in attendance would be reminded of the reason for the august occasion—a seminary where expertise in Scripture and experiential religion would be nurtured: . . .It is to provide for the Church an adequate supply and succession of able and faithful ministers of the New Testament; workmen that need not to be ashamed, being qualified rightly to divide the word of truth. . . .It is to unite, in those who shall sustain the ministerial office, religion and literature; that piety of the heart which is the fruit only of the renewing and sanctifying grace of God, with solid learning: believing that religion without learning, or learning without religion, in the ministers

of the Gospel, must ultimately prove injurious to the Church. . . .It is to furnish our congregations with enlightened, humble, zealous, laborious pastors, who shall truly watch for the good of souls, and consider it as their highest honour and happiness to win them to the Savior, and to build up their several charges in holiness and peace. . . .It is to found a nursery for missionaries to the heathen, and to such as are destitute of the stated preaching of the gospel; in which youth may receive that appropriate training which may lay a foundation for their ultimately becoming eminently qualified for missionary work.

. . .It is to provide for the Church an adequate supply and succession of able and faithful ministers of the New Testament; workmen that need not to be ashamed, being qualified rightly to divide the word of truth. 73

After Hodge’s house was built in 1825, he made a trip to Europe from 1826–28, where he studied languages at Paris and German criticism and liberal theology in Halle and Berlin. It was here that Hodge, while leery of his theology, was nonetheless taken with Schleiermacher’s apparent piety and love for Christ. This was especially apparent when Hodge joined the congregation at Schleiermacher’s church to sing hymns, documented in a well–known footnote in Hodge’s Systematic Theology (more about that in a minute): When in Berlin the writer often attended Schleiermacher’s church. The hymns to be sung were printed on slips of paper and distributed at the doors. They were always evangelical and spiritual in an eminent degree, filled with praise and gratitude to our Redeemer. Tholuck said that Schleiermacher, when sitting in the evening with his family, would often say, “Hush, children: let us sing a hymn of praise to Christ.” Can we doubt that he is singing those praises now? To whomsoever Christ is God, St. John assures us Christ is a Savior.1

Very much a man of the nineteenth century, Hodge emphasized the science of theology, drawing on the data of the Bible. 74

Hodge returned to Princeton in 1928 better equipped theologically and spent the rest of his days a Presbyterian churchman and Professor of Systematic Theology at Princeton. He had founded the stalwart Biblical Repertory in 1825, and it continued to yield reams of biblical and theological scholarship as Princeton Review, the likes of which had, perhaps, never been seen before in periodical form. Meanwhile, American theology was being shaped by the New England Theology of Andover–Newton Seminary and the New Divinity Theology of Yale’s Nathaniel Taylor. The latter was a disciple of Timothy Dwight, grandson of none other than Jonathan Edwards, but these theologies made significant egress from the theology of Edwards. Hodge was left at odds with a liberalizing Arminianism in both instances: Andover–Newton on the one side, Yale on the other. At Princeton, Hodge’s august Augustinianism provided the moorings of solid Calvinistic orthodoxy, while New Divinity popularists, such as Charles Grandison Finney, made inroads in all parts of New York, Pennsylvania, and Ohio, as the Second Great Awakening undid so much of the work of the Awakening a century prior. Very much a man of the nineteenth century, Hodge emphasized the science of theology, drawing on the data of the Bible. This was something akin to the inductive scientific methodology of Francis Bacon blended with the Common Sense philosophy of Thomas Reid. But above all, Hodge was a faithful biblical exegete, accountable to confessional orthodoxy. His writings include excellent biblical commentaries, scientific commentary like What Is Darwinism, devotional literature like The Way of Life (recently reprinted by Banner of Truth), sermons, articles, book reviews, ecclesiastical works like The Constitutional History of the Presbyterian Church in the United States of America, and much more. While Hodge was renowned as an exegete and theologian, perhaps most blessed were the students who heard his

powerful pulpit pleading, and experienced the rejuvenating firing of their hearts: …that the union between Christ and believers never can be broken or that to them is no condemnation may be argued from the love of God, on this we shall dwell but a moment. The opinion that believers may fall into condemnation proceeded on the supposition that our intrinsic holiness or moral excellence is the ground of divine love. If so, its continuance must indeed be suspended on our character or conduct and we may easily pass from being objects of his love, to subjects of his wrath. But look back to the look whence you were known, remember thy nativity, “in the day that thou wast born none eye pitied thee but thou wast cast out in the open field to the loathing of thy person, and when I passed by thee and saw thee polluted in thy blood, it was a time of love and I said unto thee, live and I spread my skirt over thee and entered into covenant with thee, saith the Lord God and thou becamest mine.”

…Moreover the greatness of the love of God is such as effectually to preserve the believer. As this love is sovereign in the selection of its object, so its degree is not to be measured by their intrinsic merit, no my brethren, it partook of the infinitude of God. It is an immensity which stretched far beyond the reach of any finite intellect, its—height, its depth, its length, its breadth admits of no created measurement. Men and angels are fatigued with the effort to comprehend it, sink in ad ovation and confess it passes knowledge. The expense at which this love was exercised magnifies its greatness beyond conception. “He loved us and gave himself for us,” himself in the person of his son. Can love so infinite fail of its effect? If God spared not his own son but delivered him up for us all how shall he not with him freely give us all things? And brethren, in giving us Christ has he not already given us all things, is not Christ our all? Our wisdom righteousness, sanctification and redemption in him our Lord Jehovah is everlasting strength in him, is all the fullness of the God head. They then to whom Christ is given have everlasting life. To them

…Moreover the greatness of the love of God is such as effectually to preserve the believer.

there is no condemnation for neither life nor death, nor angels nor principalities, can separate them from his love. He that is in Christ Jesus may be defiant to the universe and smile at the myriads of Satan as they gather for the contest, in Christ Jesus their discomfiture is easy, the right hand of the Lord doeth valiantly, the right hand of the Lord hath already gotten him the victory. That there is therefore now no condemnation to them which are in Christ Jesus, we infer because a faithful and unchanging God has already begun their salvation, has acknowledged them as children and as heirs, and has this his covenant confirmed their safety by two immutable things, his promise and his oath. And this is because it is in consistent with the freeness and immensity of his love.2 Of course, any story of Charles Hodge is incomplete without mention of his magnum opus, 1871–73’s Systematic Theology, a three– volume tome of some 2,500 pages. Up to this point, students at Princeton Seminary would be assigned Latin readings in Francis Turretin’s Institutio Theologiae Elencticae. Hodge’s Systematic replaced this classic as the primary text of theology at the seminary. These volumes, standard fare for seminary students today, were delivered first from handwritten lecture notes that fueled the flame at Princeton. By the time he retired in 1877, Hodge had taught more than 3,000 students. In many ways the story of Old Princeton Theological Seminary is the story of Charles Hodge. His son, Archibald Alexander Hodge succeeded his father in the chair of theology at Princeton. The younger Hodge’s biography of his father is a delight to read, revealing the tender, fatherly ways of Charles, whose study door was never closed to his children.

A year after his retirement from Princeton, Hodge began to decline. He took to the “great chair” in his study, as his legs became more and more lame. Hodge said that over the years he and that chair had become one. A.A. Hodge writes: This fact is a striking and characteristic illustration of his constitutional trait of conservatism–forty–five years reclining and sitting, reading, writing, praying and talking in one spot of one room. During all these years he also omitted on no single morning, when at home, to record the direction of the wind, and the state of the thermometer, and of the sky. He, likewise, until almost his last years, resisted all the efforts made by a younger generation to induce him to have his clothes made elsewhere than at the same old shop which he had patronized from the first, through all its succession of occupants. There was no element of his nature inclined to new measures, any more than to new doctrines.3 During these final days, Charles comforted his widowed daughter, “Seeing his widowed daughter weeping while she watched him, he stretched his hand toward her and said, ‘Why should you grieve, daughter? To be absent from the body is to be with the Lord, to be with the Lord is to see the Lord, to see the Lord is to be like Him.’”4 When the elder Hodge succumbed to death, the shops of the town of Princeton all closed in honor of his funeral. His son’s comment above about “new doctrines” is in many ways indicative of the whole of Hodge’s life. You see, as his son observed of his father’s commitment to non– speculative theology, the kind that is pursued today at Westminster Theological Seminary:

From all such tendencies Dr. Hodge was absolutely exempt. From originalities in this sense, he shrank with alarm. On the day of his semi–centennial celebration, he turned with a beautiful simplicity to his brethren and said that “Princeton had never been charged with originating a new idea.” To his mind this was a high distinction. It is mind that made Princeton a synonym for greatness, but it was mind that feared God and never dared to originate what He had not taught.5 Of course, there is much more that could be said about the theologian of Old Princeton, Charles Hodge. We will have to be content with what we have thus far covered about him, as the Holy Spirit continued to fan the flame of holy ardor with the arrival of the “Tender Lion”. David Owen Filson is an adjuct professor of Church History and Director of Alumni Engagement at Westminster Theological Seminary. He is the Pastor of Theology and Discipleship at Christ Presbyterian Church (PCA) in Nashville, TN.

Seeing his widowed daughter weeping while she watched him, he stretched his hand toward her and said, ‘Why should you grieve, daughter? To be absent from the body is to be with the Lord, to be with the Lord is to see the Lord, to see the Lord is to be like Him.’

1 Charles Hodge, Systematic Theology (Grand Rapids, Michigan: Eerdmands, 1989), vol. II., 440. 2 Charles Hodge, “No Condemnation,” in Select Sermons of Charles Hodge (Bellingham, WA: Lexham Press, 2015). 3 A. A., Hodge, The Life of Charles Hodge (Carlisle, Pennsylvania: Banner of Truth Trust, 2010). 4 Ibid., 582. 5 Ibid., 594.

Princeton Seminary in the 1800's

a LIGHT in THE CITY b y Ky l e a n d B r it t a n y W h it g r o v e

rittany's text popped up on my screen and then vanished, lasting just long enough to make my heart skip a beat. "You should check your email," it read, "there's an email from Andy." Andy was the pastor planting a new congregation out of the church we were attending. For months, our church's leadership had been asking everyone in the congregation to prayerfully consider joining the launch team that would help start this new church. Brittany and I had been praying. It seemed God's answer to our prayers was neither a clear yes nor no, but rather to wait. One of the requirements of joining the launch team was to move within a certain radius of where the church would be planted. That would be a hard decision. We loved where we lived, where we were close to work and friends and were also part of a small group that was walking distance from our home. We decided that we wouldn't take steps toward joining the launch team but would be open to the possibility of joining if God made it clear. A month or two later, Andy's email landed in our inbox, asking if we would be interested in talking to him more about the church plant. Over the next month or two, we prayed more, talked to as many people as we could, and asked them to pray. After a while, we felt stuck. 78

Almost every day, Brittany and I would flip– flop back and forth, leaning one way or another towards going or staying. We mapped out our new, possible commutes, considered how this would affect our full–time jobs and our friendships, thought about how the church would be different, discussed the effects on our current small group, and weighed the opportunities we had to represent Christ to our neighbors in both places. But here's why the decision was challenging: we realized we could serve God either way. In a sense, we couldn't make a wrong decision. If we stayed, we could continue serving God in the ways we were already, and we would be regularly prompted to remember that the reason we stayed was to serve our Savior in the place where He had us. If we went, we could serve the Lord in some new ways, constantly reminded of what we were doing in a new environment. We realized that whether we stayed or went, we would have a renewed purpose and intentionality in loving the people in our communities and serving God where we were. This is one of the great things about church planting. It reminds everyone in the church that our job is to make disciples of Jesus. It reminds us that Jesus is real and that our lives are to be lived with a purpose to make Him known. Whether you are going or

sending, it shakes us out of the comfort–zone we so easily settle into with the recognition that every Christian has an urgent part to play in building God's kingdom. To help us decide, we visited the place where the church would be planted. It was only about 11 miles away, but one mile makes a big difference in Philadelphia, and the new location felt like it could have been halfway around the world. In fact, there are people from all over the world living there—more than 50 languages are spoken in the local high school! After spending an evening driving around and having dinner at a local restaurant, we drove home, relieved to be back in a familiar place. Our prospective new home was very different from where we lived. It was overwhelming. We didn't want to move. But we also couldn't stop thinking about it. "We gotta text him now before we change our minds." "Are you sure?" I asked. "Yes, now," said Brittany. And with that, we texted our planting Pastor, Andy, and committed to being a part of the launch team. How did we go from an overwhelming visit to the point of no return? God patiently reframed our obstacles and calmed our fears. First, he reminded us that he could use us in a place and culture different from what we're used to because he—not our eloquence—is powerful to save through the gospel. This was on display for me in my time at Westminster. Students from all over the world who have heard and believed the gospel of Jesus Christ have come to be trained for ministry. The training we receive at Westminster through apologetics, Biblical studies, and other disciplines have given me the tools to interpret Scripture and apply it faithfully in any context. At an even more fundamental level, Westminster cemented in me a trust in the truth and power of Scripture, for which I am exceedingly grateful. God's word has everything we need for life and godliness, and it does not return void. Since God works through his word, we knew we could be used wherever we might go. Second, God brought to mind Matthew 6:33, which says, "But seek first the kingdom of God and his righteousness, and all these things

will be added to you." This verse helped Brittany, and I focus our considerations on what decision would most help us seek God's kingdom first. We realized that we could do this in either decision, but there were some factors we had been weighing that had more to do with our comfort than God's kingdom. This verse also helped to calm some of our fears associated with moving and living in a new place. God would give us everything we needed. We could risk going because with God, it's not a risk at all. Third, we became convinced that church planting is worthy of pursuing. We thought it was a good thing all along, but we came to believe that it was not just agreeable but worthy of pursuing. Church plants don't just happen in Scripture but are celebrated, and that is the way that the gospel spreads. We knew we wanted to be a part of a church plant at some point in our lives, but we weren't sure if this was the right time. Once we realized that nothing was stopping us, the question more and more became, why not go? Finally, Jesus would be with us, and he is our joy. One night over dinner, we were getting close to our final decision but still had some hesitation. Brittany decided she would pray more about it on her way to the grocery store and try to decide by the time she arrived at the store. God answered her prayers. During that drive, she remembered what it was like moving to my neighborhood after we got married. It was difficult, but it was also joyful because she loved me, and we would get to be together. In the same way, if we followed Jesus in faith to a new place to help start this church, we might have difficulty, but we wouldn't need to be afraid of what we would miss out on because we would be with Jesus, the Savior

God patiently reframed our obstacles and calmed our fears. 79

we love, in whose presence is fullness of joy. When she got back home, we texted Andy, "We're in." As I write this, our first Sunday service as a church was more than a year ago. Too much has happened in the last year to write most of it here. But I'll mention a few challenges and a few highlights. One challenge is that planting a church is hard work. When we launched, God providentially provided a wonderful space for us to worship in a local middle school auditorium. It already had all the seats we needed, but we needed to bring the rest of our supplies with us each week in a white, early 90s Ford box truck we affectionately called "Betty White." Unloading and loading the truck was hard work, but it was not the main challenge. The work it took to allow services to happen each week made it hard to meet new visitors and even have extended conversations with those who helped plant the church. Although this was a challenge, it made it possible for visitors to come, and one of the greatest joys was getting to see a number of new people become members, including one person who has come to faith in Jesus through our church. As you can imagine, the arrival of COVID–19 brought several challenges. But our church stayed together when we couldn't meet in person, and some new people started viewing our services each week during that time. After God provided a new location to meet, we have been meeting together for worship either in– person or online, and it has been very encouraging to see visitors coming and then coming back. In writing this article, we were asked if we thought moving to help plant a church was something that others should consider. And our answer is yes and no. Yes, you should consider moving to help plant a church. Church planting is part of the Great Commission, and it is both commanded and celebrated in Scripture. Additionally, through this experience, we're starting to learn that if God allows you to take a risk for him, you should take it. It will always be worth it. We are so thankful to God that we got to be a part of planting our church and that we continue to get to be part of it. But you don't need to move 80

We might have difficulty, but we wouldn't need to be afraid . . . because we would be with Jesus, the Savior we love, in whose presence is fullness of joy. for a church plant to serve God faithfully. Serve him where you are. Be a good neighbor wherever you are; love the people who are right in front of you every day. You don't have to wait passively for opportunities to risk something for Jesus. Just live an ordinary Christian life wherever you are and take the next step of obedience. Yes, this has been an excellent opportunity for us to follow Christ, but it is nothing more than the Christian life. All Christians are called to seek God first in their lives, and for us, part of that has looked like moving to help start a church. What does it look like for you? Kyle Whitgrove (MAR) is Customer Experience Manager at the Westminster Bookstore. Brittany Whitgrove is Program Director at City Service Mission, Customer Service Representative at CCEF, and is pursuing a Master of Counseling at Missio Seminary. They live in Upper Darby, PA, where they are members of Citylight Church Delco. They enjoy time outdoors, long dinners with good friends, and are aspiring dog owners.

“I believe that many who find that ‘nothing happens’ when they sit down, or kneel down, to a book of devotion, would find that the heart sings unbidden while they are working their way through a tough bit of theology with a pipe in their teeth and a pencil in their hand.” –C.S. Lewis

WORKING THROUGH TOUGH BITS OF THEOLOGY SINCE 1938

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