thinking it over

Everybody does it about this time of year, don’t they? Look back through the year and take stock; look forward to the new year and anticipate, I mean.

I thought I’d look back over the year of blogging and note my most commented posts. It might be instructive concerning the things that interest me which also interest a generally fundamentalist oriented reading audience. It might also serve for us to consider the issues facing us in the coming year.

The numbers of comments following these posts may be somewhat surprising. Some may think my numbers are kind of low. This is a function of several factors.

  1. My readership isn’t huge, although it has picked up considerably at the end of the year (largely due to SI linking on some controversial posts).
  2. Most blog chatter is generated by the most passionate few, there are many more readers than commenters.
  3. Blog commentary does have a way of wearing itself out after the arguments have been beaten to death ad infinitum, ad nauseum.

With all those caveats in place, I’ll start with the list of most commented posts (in reverse order of posting):

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fundamentalism-PLUS?

A somewhat disturbing point is emerging about the new kind of fundamentalism we are supposed to be having. I am wondering if this point is a variant of something that has been criticized elsewhere as ‘Fundamentalism Plus’ (or ‘IFBX’, as in Independent Fundamentalist Baptist eXtreme).

The point that is emerging is that the new kind of fundamentalism is oriented around Calvinism to the exclusion of those who would consider themselves fundamentalists but non-Calvinists. It also may explain the overtures being made by fundamentalists towards certain conservative evangelicals.

Similar charges have been made before, only to be dismissed by the change agents. I admit some of those previous charges have been made quite clumsily (at best). Nevertheless, new evidence is appearing that suggests there might be something to the charges.

Consider the following:

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what is my objective?

Dave Doran wrote a post in response to my ‘phantom movements’ post. He continues to hold that there is no such thing as a fundamentalist movement any longer, and I continue to hold that there is an identifiable movement. (My claims should not be misunderstood to mean that I think the Fundamentalist movement is brimming with health, just that it exists.)

Dave’s major criticism of my piece centers on the way I expressed myself. First, he quotes my take on the objectives of both evangelicalism and fundamentalism:

The evangelical objective is cooperation with as many as possible while maintaining in some fashion the integrity of the gospel.

On the other hand, there is a group of churches, individuals, and Christian institutions that pursue separatism as an objective.

It really hurts to see your own words in pixelated print! Especially when your quoted words are followed with this critique:

More importantly, I believe he misses the mark on the objective of fundamentalism by making separatism the objective rather than the means to the objective.

I hate it when Dave is right like that! My statement of fundamentalism’s objective not only misses the boat entirely but it contradicts some things I have been saying here recently about separation plus non-cooperation.

Dave also criticizes my words ‘in some fashion’ with respect to evangelicalism’s objectives. I think my statement is somewhat awkward and unclear, but I don’t think it is as far off as my second statement with respect to the objective of fundamentalism.

First I’ll explain ‘in some fashion’ and then I’ll re-address both objective statements, hopefully with greater clarity on the one hand and greater accuracy on the other.

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a new-fundamentalist manifesto?

In a relatively recent (but undated) press release, Central Baptist Theological Seminary announced that discussions of a proposed merger between Central and Faith Baptist Theological Seminary have ceased. Instead, some kind of cooperation between the two institutions will be pursued “short of a merger”.

Below the press release, links are provided to several ‘ethos statements’, also undated. They provide an interesting glimpse into the state of mind CBTS considers to be its “distinguishing character, sentiment, moral nature, or guiding beliefs”. *

In reading these documents, some observations come to mind. First, comparing the “Ethos Statement on Salvation & Sanctification” and the “Ethos Statement on Hermeneutics & Eschatology” with the “Ethos Statement on Fundamentalism & Evangelicalism”, a curious difference is immediately noticeable. The first two documents are full of phrases like this: “Some of us believe that…” contrasted with “while others believe…” or “while others understand…” The third document contains no expressions like this at all. One has to wonder how much these first two documents really distinguish the character or guiding beliefs of the institution. Some believe one thing, others believe another. Doesn’t sound like a statement of certainty to me. It seems that the third document, the “Ethos Statement on Fundamentalism & Evangelicalism” is more definitive than the first two.

Second, regarding the “Ethos Statement on Fundamentalism & Evangelicalism” specifically, my first impression is that it represents something new. It isn’t the way fundamentalists have typically expressed themselves in the last 60 years, but it does seem to be a summary statement of new views of fundamentalism that some have been advocating in recent years. Yet, this statement is perhaps less definitive than it appears because there remain several important unanswered questions.

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Van Til – not a fundamentalist

One of the books I read this spring is Cornelius Van Til: Reformed Apologist and Churchman by John R. Muether. My son gave me this book about a year or more ago and I decided it was high time I read it. This is the first biography of Van Til that I have read. A friend who also read it said that it was a good book to fill in some background that other books missed. He recommended reading some of the other books in addition to this one.

While I will put this post in the ‘book reviews’ category, this article isn’t really a book review. I do recommend this book and think it will be worth your while to read if you are interested in Van Til at all.

One of the things that I learned from this book is that Van Til was definitely a separatist. But he wasn’t your fundamentalist type of separatist. He had his own branch of separatism, making himself distinct from both evangelicalism and fundamentalism.

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keeping our distance

There is some discussion of the differences between conservative evangelicals and fundamentalists and whether we should maintain those differences and, if so, how rigidly we should maintain them.

At least, their purports to be a discussion, but after four weeks nothing of substance has really been discussed.

In some discussions of the topic over the last few years at various online locations, some have alleged that my opposition to closer ties with conservative evangelicals is theological. In other words, since many prominent conservative evangelicals are Together for Calvinism, my opposition is rooted in my non-Calvinistic theology.

Well…

I ran across something this week that puts the lie to that theory. I thought it would enlighten some for me to share it with you.

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it’s not simple

Dave points out some of the difficulties we have in dealing with the doctrine of separation. I agree with him about the complexities we face. Separation decisions aren’t easy.

His ‘case study’ is the recent conference in Powell, TN, the International Baptist Friends Conference. His view is that it is unacceptable to enter into ministry partnership with a church and pastor from Hammond, IN. In the main, I agree with this point.

In discussing the topic, Dave says this:

My guess is that plenty of people in the FBF are prepared to overlook it. It is clear that speaking for the Pastors School in Hammond doesn’t get one excluded from Bible Conferences or have churches refuse to host your music seminars. And that reality raises the point that needs to be discussed and illustrates something that I’ve been saying for at least a couple of years now—what ripple ramifications should this have for my fellowship?

Well, that is a good question. What should our relationship be with those who don’t see Hammond as such a problem as I do (or as Dave does)?

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macarthur and separation

I guess this is old news by now, but I just got around to listening to John MacArthur’s opening message for the 2010 Shepherd’s Conference: “Separating from Unbelievers

I’d encourage you to listen to this message. Other than a few quibbles, I think that pastor MacArthur gives us good reasons for separating from unbelievers when it comes to any kind of joint spiritual enterprise.

However, I do have one major question about this message: Was it Paul’s original intent to limit the application of this passage ONLY to joint spiritual enterprises with unbelievers? Was this kind of thing really a problem in Corinth in AD 56 or so?

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it’s not about separation

Tim Challies makes a concluding observation about the Piper-Warren kerfuffle that, I think, misses the point.

At yet let’s heed Piper’s warning not to fall into an error of secondary separation. There is no need for us to separate from Piper over such a decision. We have plenty of latitude to disagree with him; let’s do so with respect for him and for his long and faithful history of ministry to the church. The sky is not falling, the world will go on.

JayC over at Sharper Iron asks a question:

In a context like mine, I’m not really sure that I ~could~ “separate” from Piper. The extent of the relationship that Piper and I have is that I download his books and will occasionally download a sermon. So in what meaningful way could I “separate” from Piper?

Jay’s question is a good one. How would anyone actually do secondary separation from Piper (assuming it is warranted)? In fact, let’s go a step further: How would anyone actually do primary separation from Piper?

The only way I could do either is if I was in some kind of ministry partnership with Piper. That is, if I was also invited to speak at Desiring God, then I could refuse to attend because of the Warren invite. Or if I was on the staff of Bethlehem Baptist, or a member, I could confront Piper personally and if I failed to achieve reconciliation, I could leave. If I were part of the BGC, I could raise the issue in the AGM and, if not satisfied with the Conference response or Piper’s response, I could pull out of the BGC. If I were involved in some other joint ministry with Piper (T4G, etc.) I could tell Piper that either he dis-invites Warren or we are dis-inviting him. Or failing that, I could break my relationship with him in this ministry and simply refuse to participate any longer as long as Piper were to remain part of it.

Have I covered every possibility?

Now, I am in NONE of these relationships with Piper.

So why should I care about who he invites to Desiring God? What difference does it make to me? What, if anything, should I do about it? Should I comment to anyone, should I make any criticism to anyone, should I discuss it with anyone? Should I blog about it?

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Masters on separation

Peter Masters has a little booklet called Stand for Truth. It is a good presentation of the basic arguments for the separatist point of view, first published in 1983, revised in 1996 and reprinted in 2009. I think it is worth your while.

Masters argues for secondary separation (he embraces the term) with the following points:

  1. Non-separators deal a terrible blow to the exclusive nature of the gospel.
  2. Non-separators help the devil to achieve one of his main objectives – to cause such confusion that the world no longer sees a distinctive, biblical Christian community standing clearly apart from Catholic and liberal error.
  3. Non-separators lower the guard of the people of God, exposing them to further infiltration by false believers and false doctrine.
  4. Non-separators encourage false teachers in their infidelity and sin, and so strengthen them in their work.

Scriptures cited in this section are 2 Jn 11, 2 Th 3.6, 14-15 with 2 Chr 18.3, 2 Chr 19.2 and Rev 18.4-5 added as illustrations.

The booklet is 36 pages long and sums up the doctrine of separation quite nicely. Masters deals with ten common objections at the end of the booklet.

I recommend it to you. We have ordered a number of copies for our church people.

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