Category: Apologetics

The Fusion of Gnosticism and Cultural Marxism in Reformed Alienism

“Seriously though, this embrace of opposite ideologies is welding a religious Dualism among the Alienists. And that irreconcilable Dualism demands an immediate and absolute Irrationalism, the end of which is Solipsism. These folks are on the road to oblivion.”

Dan Brannan

The amazing things about these Reformed Alienist folks is that while they are Gnostic (all real reality is spiritual reality) in their appeal that spiritual truths negate corporeal truths they end up supporting cultural Marxist (all reality is material reality) positions in terms of their support of the idea that there is no such thing as races but only the human race. The Reformed Alienist position that racial or ethnic distinctions don’t exist or aren’t important once someone becomes a Christian puts them in the Gnostic place of insisting that spiritual reality is all reality and yet, as just noted, this leads them to the same place of the Cultural Marxists who are  forever championing the indiscriminate Brotherhood of all men.  Ironically the Reformed Alienists have joined in a choir with both the Gnostics, and Cultural Marxists and are singing together,

“I believe in the Kingdom Come
When all the colors will bleed into one
Bleed into one.
But yes, I’m still running…. 

But I still haven’t found
What I’m looking for.
But I still haven’t found
What I’m looking for.”

So with the Reformed Alienists you have the (hopefully) unintended collision and combination of Gnosticism and Cultural Marxism where in one movement you have existing two polar opposite worldviews.  Seriously, the only difference I find between the Reformed Alienist worldview and the worldview of the Gnostic or Cultural Marxist is that for the Reformed Alienist the “colors all bleeding into one” will be Christian Utopia  while for the Gnostics and Cultural Marxists the “colors bleeding into one” are humanist postmillennial colors. When trying to reason with these people one quickly senses that one is counseling someone who is bi-polar. When interacting with these Reformed Alienists one wonders wh0 will respond, Mr. Gnostic or Mr. Cultural Marxist or both at the same time?

What we need to understand, in order to attempt to comprehend this phenomena, is that the pure spirituality of Gnosticism and the pure ‘matter,’ of materialism, are correlatives of each other. If all is spirit then matter must be interpreted as spirit and if all is matter then even spirit must be interpreted as matter. Since both the spiritual and the material are necessary for proper distinguishing in God’s reality, the Gnostic and the materialist refute each other, yet they must steal from each other to get their faulty worldview off the ground.  They both can point out that the other needs what he has to make his opponent’s view reasonable; and they each must surreptitiously make use of the other one’s principle in some way in order to make each of their own views have some appearance of being reasonable.  As such even though materialism and Gnosticism are philosophically opposite it really is not surprising to find both of them end up being part of the Reformed Alienist worldview, as contradictory as that seems,  since both Gnosticism and materialism each end up advocating, intentionally or unintentionally, knowingly or unknowingly, that all reality is monist.

Since both unity and diversity are necessary for knowledge, the rationalist and the irrationalist refute each other, and they must steal from each other.  They both can point out that the other needs what he has to make his opponent’s view reasonable; and they each must surreptitiously make use of the other one’s principle in some way in order to make each of their own views have some appearance of being reasonable.

With the Reformed Alienist we are right back to Van Til’s rational and irrational wash-women who are forever taking in each other’s laundry, only in this case it is the Gnostic irrationalist and the Cultural Marxist irrationalist who are taking in each other’s laundry and they each have the name of “Reformed Alienist.”

Will the Real Michael Horton Please Stand Up

“Nothing in the 2K view entails that Christians do not, then, pursue their vocation in a ‘distinctively Christian way’ or that neither the church nor individual Christians should be in the business of changing the world or society.” Michael Horton,
December 2011

______________________________

“It is certainly true that America is not a Christian nation and in any case Christians should not seek to promote distinctively Christian doctrines or practices through the properly coercive power of the state.”Michael Horton,
May 2011

Here we have Horton telling us that Christians can 

 

First Horton says that, “Nothing in the 2K view entails that Christians do not, then, pursue their vocation in a ‘distinctively Christian way’ …” and then he turns around and says that, “Christians should not promote distinctively Christian doctrines or practices through the properly coercive power of the state.” 

Of course Horton must be assuming here that it is impossible for Christians to pursue their vocation in a distinctively Christian way if their vocation is law or politics. After all, the vocation of Christian law and Christian politics is all about the attempt to  promote distinctively Christian doctrines and practices (i.e. — the implementation of Legislation) through the properly coercive power of the state.  Legislation, when properly passed, is never ever anything except the promotion of doctrines and practices through the properly coercive power of the state.  So, is Michael telling us here that there is indeed something in R2K which forbids Christian political activists or legislators from changing the world or society in a Christian direction?

Putting the concern in the paragraph above as succinctly and as pithily as possible we ask, how would a Christian Magistrate pursue his “vocation in a distinctively Christian way” (Horton quote #1) and still “not seek to promote distinctively Christian doctrines or practices through the properly coercive power of the state” (Horton quote #2)?
The second quote from Horton is quite breathtaking and convinces me that Michael is just confused and doesn’t really mean what he is saying. Keep in mind that the properly coercive power of the state is always properly coercive in keeping with some religion. Proper coerciveness is never employed without that coerciveness as being derivative of and a reflection of, some religion. So, given that is true, what is wrong with Christianity changing the world via the properly coercive power of the state? The problem here of course is that Michael continues to think that the state can be neutral or common ( largely synonymous ideas). In Michael’s Libertarian world the state is unbiased and is not to be captured for the usage of anyone or any religion, except for the religion that insists that Christianity has nothing to do with the public square. In Michael’s R2K social order the state is set free from all the gods and so rules as god over all the gods to determine how far their adherents can go in the common square. For Michael it is, in the state we live and move and have our being.

That there is the non-Van Tillian idea of neutrality leaking in his thinking is seen by Michael’s call for Christians not to seek distinctly Christian doctrines. Very well then Mike, if Christians are not to seek distinctly Christian doctrines then what is left for them to seek? Non distinctly Christian doctrines? Distinctly non Christian doctrines? Non distinctly non Christian doctrines? Mike is implicitly giving us the idea that we can have neutrality in our public square. We can have laws that come from nowhere, religiously speaking.

In terms of quote #1 above, keep in mind though, that per R2K and Horton any changing of the world or society that might happen will not and can not make the society more “Christian” since it is not possible for society to be Christian. Societies, cultures and social orders, like horses, whales, and bumblebees can not be Christian. To speak of a Christian society for R2K is a confusion of categories. It is to speak an absurdity.And finally, Horton’s 1st quote just is not true. There is plenty that has been published by R2K chaps that forbids the Church from changing the world or society.

 

Random Thoughts On Escondido Republication

“… the doctrine of Republication cannot be harmonized with the teaching of the Westminster Standards.”

Robert B. Strimple
President emeritus & Professor emeritus of Systematic Theology, Westminster Seminary California, Escondido, CA

Recently a prominent Reformed Lawyer, on a social media cite, posted a hypothetical in order to continue the conversation with the Escondido Republicationists.  Our Lawyer friend posited this hypothetical proposition,

“the Passover was in some sense a Republication of the Covenant of Works. Israel’s obedience to the command (“put blood on the doorpost and live — fail to to do this and you die”) congruently merited the reward of deliverance from Egypt.”

Of course this hypothetical could arises due to Escondido’s insistence that the Mosaic covenant was at the same time both a covenant of Grace and a covenant of Works. This is accomplished by introducing language of “upper” and “lower” register into the Mosaic covenant while insisting that the idea of typology sustains that “in some sense” the Mosaic covenant was a covenant of works for Israel.

Of course, one can use this reasoning not only in the Mosaic covenant but also in any of the other covenants which represent the continual maturing and flowering of the one covenant of grace.  For example, one could go back to Genesis 17 and say much the same thing about God’s command/stipulation to Abraham to “walk before Me and be blameless” (Genesis 17:1 ). Given that stipulation language in Genesis 17 one can’t help but wonder, given Escondido predilections for a hyphenated Mosaic covenant,  how is it that the Abrahamic covenant also is not an example of a mixed (hyphenated) covenant? In point of fact Dr. Meredith Kline taught that that Noah and Abraham were themselves under a legal-works covenant?   One thus wonders, if, according to Escondido, whether the covenant of works was republished to Abraham and Noah as well?

In all this I wonder if there isn’t some covenant confusion that was articulated by a Baptist named Philip Cary in 1640 in a debate with John Flavel and other Reformed luminaries. This debate surrounded the issue of the validity of infant Baptism but some of Cary “reasoning” sounds a great deal like Escondido reasoning on covenant republication.  Cary treated Genesis 17 (Abrahamic), Exodus 20 (Mosaic) and Deuteronomy 29 (Mosaic) together under a covenant of works. In doing so, the Baptist, Cary, could treat all these passages as discontinuous in nature, purpose and extent with the covenant of Grace. For the Baptist Cary, no commands from the covenant of works could affect the covenant of grace. For the Baptist, Philip Cary, this meant that Abraham, as well as all the elect in the Old Testament were in both covenants at the same time. This sounds strangely familiar to some of the writings of Escondido adherents.

Keep in mind though that if covenant are both law and gracious at the same time, it is also the case that people living under those hyphenated covenant arrangements lived and moved  by both law and Gospel at the same time. Escondido would have us believe that the Mosaic saints earned, via congruent merit, their stay in the land while at the same time those same saints were saved by unmerited grace. This seems to me to be a “Glawspel” arrangement. If so, it is ironic that the very people (Klinean republicationists) who complain that those who don’t accept their republicationist paradigm are guilty of not distinguishing properly “Law and Gospel,” with the consequence that “Glawspel” obtains are themselves guilty of not properly distinguishing “Law and Gospel” so that “Glawspel” obtains.

Think about it. If you’re living under the Mosaic covenant how do you determine if your obedience to God’s law is motivated by earning congruent merit in order to stay in the land as opposed to an obedience that is motivated by gratitude for God delivering your from your enemies and putting you in the land?

Second, in light of the constant disobedience of Israel under the Mosaic, how can we speak of going back under a covenant of works in the Mosaic when the covenant of works required absolute perfect obedience? If the Old Testament saints under the Mosaic covenant were put back under a covenant of works it was a very different covenant of works then what Adam was under in the Garden where one violation was all that was required to be cast out of the garden. Are we to believe, per Escondido, that the covenant of works was more gracious in the Mosaic covenant then it was in the garden?

________________

For some reading that might kick start thinking on this matter I recommend chapter 45 of Beeke and Jones, “A Puritan Theology; Doctrine for Life.”

Mowing The Church Lawn

I was mowing the Church lawn last night at dusk and the Lord Christ gave me eyes to see again how aesthetically beautiful the Church and her grounds are. What with the flowering plum tree, and the various flowering bushes set against the Church with its glorious steeple the vision of the ark of Christ as placed in the middle of a garden impresses itself upon those with eyes to see. There are three majestic Maple trees  lining the driveway and in this season their leaves, now out in their springtime glory, remind us again, that though the desolate tears of winter may last for the night joy cometh in the morning. These Maples have been three of my best of friends now for over 20 years. They have sheltered me in my reading, provided shade for our Sunday School and Evening services, and have stood guardian sentinels during our Church fellowships. They have comforted us when we wept at Church funerals, shared our joy with us during weddings, laughed with us during Church picnics and have done the valued work of making sure our kites don’t escape. I may yet someday ask them for maple syrup for my pancakes.

One also notices the blooming flowers. Placed there by the hands of Christian women who love beauty they are a reflection of the hands that labored to place them just so. The flowers compliment the lemon drop dandelions which add a splash of brilliant yellow to the green green carpet lawn.

This tiny garden of God stands in defiance of its gargantuan antithesis right across the road. In divine irony, providence has placed the State high school tower of Barad-dur to stand in stark contrast to our little garden.  For those who can see with, and not merely through the eyes, standing on the Church grounds, looking across the road is like viewing Mordor while standing in the garden of Lothlorien. How often I have pondered over the years the great contest that exists between these two. They educating their thousands into a Orc-ish worldview and we educating our sons and daughters unto a worldview that reflects the beauty of the garden of God wherein the ark of Christ sits in Charlotte.

With each sweep of the lawn mower I make in manicuring God’s garden I find myself praying, “O Lord Christ, may a day come when it is the empty and forlorn tower of Barad-dur that stands in the shadow of the Garden of God instead of we standing in its vile shadow.”

Ruth Bader Ginsburg Justifying Sodomite Marriage … McAtee Analyzing Ginsbur

“[Same-sex couples] wouldn’t be asking for this relief if the law of marriage was what it was a millennium ago. I mean, it wasn’t possible. Same-sex unions would not have opted into the pattern of marriage, which was a relationship, a dominant and a subordinate relationship. Yes, it was marriage between a man and a woman, but the man decided where the couple would be domiciled; it was her obligation to follow him.

There was a change in the institution of marriage to make it egalitarian when it wasn’t egalitarian. And same-sex unions wouldn’t — wouldn’t fit into what marriage was once.”

Justice Ruth Bader Ginsburg

Here we find this the Luciferian Ginsburg (LG), using a mere five sentences to explain, in oral arguments yesterday, her opinion, as to exactly why marriage was long understood to be incompatible with homosexuality.

We should note here,

1.) If we accept her tacit presuppositions the Luciferian Ginsburg (LG) is right. If one posits an egalitarian (vis-a- vis Patriarchal) foundation for Marriage then sodomite “marriage” makes perfect sense. This reminds us that the contest here must be waged at the presuppositional level. This debate is not primarily about sodomite “marriage.” This debate is about what worldview sodomite “marriage” can exist in in order to be seen as rational.

2.) In order to tease #1 above out it is necessary to observe that LG explicitly begins with the premise that marriage is a man made institution dictated by social and political circumstances. She argues that marriage once operated one way but men changed the way it operated and now, because this man controlled institution changed to become egalitarian, it can now change to become non gender specific.

Of course the problem here is that Christians do not agree that marriage is a man made institution. Marriage, because it is God ordained and defined, cannot be changed in its definition, like a wax nose, in order to satisfy the most current wandering lust of modern Luciferians. Unless we challenge sodomite “marriage” thinking at the presuppositional level of “who gets to define ‘marriage’ sodomite “marriage” will become legal.

3.) #1 and #2 together remind us that this decision is all about religion in the public square. It reminds us that it is not possible to separate Church and State. If SCOTUS requires the legality of sodomite “marriage” in all 50 states it will be due to the religious presupposition that man, playing God, can redefine words and create fiat meaning at the bang of a gavel. Such a decision would provide clear linkage proving that Church and State are never segregated. Conversely, if SCOTUS rules that the meaning of marriage is static and unchangeable that also will be due to some a-priori, (even if left un-articulated in the decision) religious presupposition.

4.) Note how clever LG is when she uses the language of “a millennium ago.”   She is trying to make it sound as if 1000 years ago marriage was one way but now, being so much smarter, marriage is another way for us moderns. However, the fact of the matter is that all this change has happened not over the course of a millennium ago but over the course of just a few decades. Indeed, when LG was married in 1956 the marriage laws then were far closer to a millennium ago then to what she envisions marriage transforming into.

5.) LG uses the term “egalitarian”, but imports her leftist meaning into it. She was talking about old “coverture” laws that provided no property rights to women. She thinks the very nature of man/woman is one of *improper* subordination. We can argue about whether the change ditching coverture law was good/bad/indifferent, but that change occurred in the context of man/woman as fundamental foundation of the relationship. What we are dealing with today is altogether different. It is one thing to tinker around the fringes of marriage amending coverture laws. It is quite another to allow the fringe element of society to redefine marriage.

6.) Note LG rightly defines what marriage once was which she is seeking to change. She is entirely accurate when she describe that marriage used to be defined as a dominant-subordinate relationship between the husband and wife. This is exactly how God’s word describes marriage (Eph. 5). However has the words “dominant” and “subordinate” have been so vilified even Christians cringe when they think of marriage like God defines it.

7.) Allow me to say again that as long as the Left’s presuppositions hold sway their conclusion (“sodomite marriage”) will be impossible to stop. LG’s beginning point (Man as the definer of what marriage is and means) her argumentation used to prove that beginning point, and her ending point arrived at (sodomites should be allowed to “marry,”) is all bound up together.