“His views are well known. I can read English.” - R. Scott Clark
The blunt answer, which cannot really be softened, is “no, he cannot read English.” Let me take one example that Clark likes to use. He says that FV teaches that baptism puts everyone in a state of grace, which is then maintained by the believer through his own covenantal faithfulness. Is that not a fair summary of what Clark says I teach? Well, here is some English for Clark to read. I think that such a doctrine is bad juju. I believe that it would be what theologians of another era might call a lie from the pit of Hell. I hope that one day I might be privileged to soak this doctrine in lighter fluid and set a match to it. If I ever found this doctrine on a sheet of paper in my office somewhere, I would run it through the shredder. Prior to my weekly dump run, I search my house for any traces of this doctrine so that I might throw it in the back of my pick up truck in order to take it out to the landfill along with all the bottles, empty ice cream cartons, grapefruit rinds, and coffee grounds. So the next time you read Scott Clark saying that I teach some form of this, you should probably say to yourself, “Hmmm. No speekee.”
Read full post from Doug Wilson HERE.
The forward to Reformed is Not Enough, by Douglas Wilson, is helpful to understanding the context of the Federal Vision debate. I received permission from Pastor Doug Wilson to republish the forward for all to read. I highly recommend the whole book, which you can pick up HERE.
On June 22, 2002, Covenant Presbytery of the RPCUS declared that certain teachings at a pastors' conference presented by Steve Schlissel, Steve Wilkins, John Barach and, as the Victorians would have put it, the present writer, involved a "fundamental denial of the essence of the Christian Gospel in the denial of justification by faith alone." Consequently, the four of us were declared to be heretics.
This book project was already well under way when all of this happened and so it cannot be understood as a full-orbed response to the charges. At the same time, given the nature of the subject this book addresses, the materials here can be considered as part of the provocation and something of a response. The basic theme of this book is what brought about the charges in the first place, and in more than a few passages, I have written responsively with the charges in mind.
The charges assumed (which is incidentally not the same thing as proving) that the positions taken by the speakers were "contrary to the Bible and the Westminster Standards." As a result, in the following pages, there is a closer interaction with the teaching of the Westminster Confession than would otherwise have happened. This was not done in order to "get around" anything in the historic Reformed faith, but rather the reverse. It is our conviction that certain epistemological developments since the Enlightenment have caused many modern conservative Calvinists to read their confessions in a spirit alien to that which produced them. As a result, we were taken to task for denying our confessional heritage at just those paces where we were in fact upholding it. This of course does not make us right–as the Westminster theologians themselves told us, and as Steve Schlissel continues to tell us in a loud voice. Something can be "confessional" and wrong. But we are like the obedient boy in the parable–we say the confession could be wrong, but then we affirm the confession. Our opponents say the confession is as right as it gets–biblical Christianity in "its purest human expression"–and then proceed to merrily disregard what the confession actually teaches in this area.
What we always want in all "controversies of religion" is a plain and honest resort to Scripture primarily. But when we do this, we are still mindful of our confessional riches and we love that heritage. Given this, it is a bit much to be charged with abandoning our inheritance when those taking the charge abandoned the standards long enough ago to give it the color of "a historic position."
No single issue in this collective charge against us is very complicated, but, taken all together, things can become significantly tangled. This is because this was a heresy trial on the cheap–it was a veritable broadside of charges with no apparent need to contact us to get any clarification, no need to document the charges with quotations, no need to distinguish four men with different emphases, and so forth. Simple issues when collectively heaped can still make a big mess.
At the same time, this published response seeks to name this imbroglio appropriately. Apart from the specific charges, exactly is going on here? What worldview are colliding? This might seem like a nonsensical question to some–"what do you mean worldviews?" Both sides of this dispute hold to some variation of postmillennial, Calvinistic, presbyterian, Van Tillian, theonomic, and reformed thought, with additional areas of agreement standing off to the side. I bet none of us voted for Clinton. How could there possibly be enough material left over for a fracas?
The answer is found in a contrast we have used many time–medieval versus modern. We believe ourselves to be in the process of recovering what our fathers taught from the Reformation down to the Enlightenment–that is, a Reformed and medieval mindset. We believe our opponents to be sincere and honest Christians, but men who have erroneously made a bad truce with modernity and who have accommodated their theology to the abstract dictates of the Enlightenment. This is why we have been laid on the Procrustean bed of a particular understanding of systematic theology and have had our heretical feet cut off. The irony in this case is that the standard used to judge us were written with the mindset we are returning to and which are drastically misunderstood by the mindset we are rejecting. There will be more on this in the chapters to come.
So the dispute is not imaginary–there are real and important differences between us. We do not believe the differences to constitute heresy–any of the men who have taken this action against us would be welcome to worship at any of our churches and commune with us in the Lord's Supper there. Nevertheless, the differences are real and deep, and the parties that differ ought to be properly named. If it were up to me, building on the acronym TR ("Truly Reformed"), I would suggest that this is a debate between the Enlightenment TRs (ETRs) and the historic reformed. But agreement with this naming will have to wait for further proof.
The basic content of this book appeared originally in a series of sermons preached at Christ church in Moscow. One of the chapters appeared originally in The Hammer, a publication of Community Christian Ministries, while another chapter appeared in Table Talk. The rest was written for the occasion.
“What are the primary differences between the Federal Vision and traditional covenant theology?”
Someone asked Pastor Doug Wilson if he would be willing to debate the theologian R. Scott Clark, professor of Historical Theology at Westminster Seminary California over the Federal Vision theology. Scott Clark is a critic of the Federal Vision.
Steve Wilkins, Pastor of Auburn Avenue Presbyterian Church, explains how his words have been twisted once again:
...I always thought it was sort of a rule required by the 9th commandment that we try to understand one another’s statements in context. Is that so?
I’ve always assumed it was and that is why I had no qualms about writing what I wrote on page 261 of The Auburn Avenue Theology Pros & Cons. I didn’t have any idea anyone would twist my words on page 261 in such a way as to ignore what I said a few lines before on page 260 where I affirm the historic Reformed definition of election and seek to distinguish what I’m talking about in the paper from this historic doctrine (which, by the way, I fully embrace and believe to be totally biblical).
Read the rest of his post HERE.