Why We Have The Ministers We Have

“If you tell young men that entry into the ministry is based on passing written exams in institutions of higher education, they will spend most of their time and effort mastering the techniques necessary for passing the exams. The churches must select candidates from a limited supply of survivors. Problem: there is no evidence showing that passing written exams prepares men to pastor churches. There is considerable evidence based on actual Church growth rates that these skills are inversely related: the greater the skill in passing formal exams, the less the skill in pastoring. Additionally, there is a positive correlation between the ability to pass written exams and political liberalism. As Ladd and Ferree concluded in 1982, based on a detailed survey of the opinions of 1,112 members of American seminary faculties, “Those who teach in schools of religion and theology resemble fairly closely a larger community of academic humanists of which they are a part.” Of those responding, 50 percent or more described themselves as politically liberal. The Episcopalians were the highest: 78 percent. Then came Methodists (69 percent) and Presbyterians (63 percent). The only faculties below 50 percent were Southern Baptists (32 percent), other Baptists (17 percent), and Pentecostals (7 percent). Those students who seek access to a seminary education must first prove themselves skilled at passing collegiate exams designed and imposed by politically correct liberals, atheists, feminists, and New Age mystics on the college campus…. The Church’s preliminary screening process is placed in the hands of the Church’s mortal enemies. This has been going on for eight centuries. You get what you pay for, and hierarchical churches pay ministerial candidates for passing academic exams. The operational rule is: “Those who baptize infants have been academically certified by liberals.” … The weak point in churches that baptize infants is their intellectual pride.”

Gary North
Crossed Fingers — pp. 766-767

A few more observations,

1.) Besides the observations offered by Dr. North above we have to contend that Educational programming is liberal by its very dynamic. What higher education is really a model of is bureaucracy and bureaucracy is inherently liberal since it is committed to top town authority and working within the system. When that system is functioning as Humanist then the bureaucracy’s job is in support of the beast. In bureaucratic systems students learn never to challenge the system, never to question authority, and never to work outside the bureaucratically assigned boundaries. That which educational bureaucracies overwhelmingly produce is men and women who look like the liberal bureaucracy where they attended. Bureaucracy always reproduces itself.

2.) Even thinking about the whole “college experience” we conclude that it is Liberal. We take children out of the context of that which is familiar (Family life) and place them in the context of that which is strange and unnatural away from family. Why do we do that? Is it because we want to get the children away from non liberal influences so that they can be properly propagandized with the Liberal Humanist agenda? Further, in the big University settings we pack and stack them in co-ed Bacchanalian centers called dormitories so that those young adults who are coming from more conservative homes can be compromised with is licentiate humanist ethic and morality.

3.) Of course the implication of all this is that at a very fundamental level the guy you’re listening to on Sunday Morning is likely Liberal. Oh, naturally, most ministers are not going to lead with their chin on the matter, and it may only come up in putatively conservative churches in very subtle ways. But if Dr. North is correct in the above quote then your minister is likely Humanist and the reason you don’t see that is because you are also.

This also applies to the Seminary teacher as well. The reason our ministers are humanist / liberal, whether of the R2K type, the FV type or the Cultural Marxist, or the Statist type is because they learned it from their Seminary professors.

Naturally, like all things, exceptions exist. But they are far more rare then most people believe. A few students happen upon a College or Master’s program where some key Professor managed to slip through the Humanist net himself and so is able to mentor and teach a young student in a Biblical direction. Alternately, God still awakens men and women to see through the parlor game that Humanist Higher Education is.

The Christian Church member needs to realize that higher education is not their friend and that because ministers are produced by the humanist educational system that most Churches are not their friends either.

Could this be one reason why we were told to “not conform to this world but be transformed by the renewing of your mind?”

The Cultural Marxism Captivity of the Church

” … a significant clerical group under Professor Nieburh’s influence is able to rationalize and to some extent at least justify the perpetration of almost any crime because it serves, as Lenin said, ‘the interests of the class struggle of the proletariat.’

… Until we come to understand the effect on a wide section of Protestant clergyman in this country, we are not going to get very far in understanding the way in which the Church is integrated, in part, into this whole communist movement.”

Dr. J. B. Matthews
The Actor — Alan Stang — pg.80

Dr. Matthews was a investigator who worked with the House committee on un-American activities. As such, the quote is dated.

Still, I would say the thrust of the quote remains true. Much, if not most, of the American clergy has been either saturated in the Marxist paradigm (Cultural Marxism today) or has been coated with a patina of Marxism so that even orthodoxy as it comes from their lips is tainted with Das Capital. From Tim Keller’s retooling of “social justice”

http://www.amazon.com/Generous-Justice-Gods-Grace-Makes/dp/1594486077/ref=sr_1_1?ie=UTF8&qid=1375472793&sr=8-1&keywords=Tim+Keller+social

to Carl Trueman’s British Socialism, to much of the Church’s embrace of illegal immigration and everywhere in between the Church is a hotbed of Cultural Marxism and the clergy are those at the point of the spear of this agenda. Even Churches that insist that the Church must not speak on public square issues create a open door for the success of cultural Marxism in our culture and social order by suggesting, through its silence, that God is not opposed to Cultural Marxism.

Unless one is epistemologically self conscious holding a Biblical Worldview the Church and its clergy are dangerous realities. I think it is fair to say that he who dines with the contemporary Church had best dine with a long spoon.

A good book length treatment of the compromise of the contemporary church is C. Gregg Singer’s “An Unholy Alliance.”

Click to access gsua.pdf

The work is dated, leaving off sometime in the 1970’s but if one reads carefully and one is at all aware of what is going on today in Denominations one can get a feel for where we are at.

Christianity is Worth Fighting For … Rushdoony

Chrysostom, in dealing also with the conflict w/ Caesar warned his people in his sermon “Concerning the Statutes” Homily III 19

“This certainly I foretell and testify, that although this cloud should pass away, and we yet remain in the same condition of listlessness, we shall again have to suffer much heavier evils than those we are not dreading; for I do not so much fear the wrath of the Emperor, as your own listlessness.”

“Here Chrysostom put his finger on the heart of the matter: the threat was less the Emperor and more a listless and indifferent church. The same problem confronts us today. The greater majority of church members do not feel that Christianity is worth fighting for, let alone dying for. They only want the freedom to be irrelevant, and to emit pious gush as a substitute for faithfulness and obedience. In soap opera religion, life is w/o dominion; instead, it is a forever-abounding mess, met with a sensitive and bleeding heart. Soap opera religion is the faith of the castrated, of the impotent, and the irrelevant. The devotees of soap opera religion are full of impotent self pity and rage over the human predicament, but are devoid of any constructive action; only destruction and negation become them.”

R. J. Rushdoony
Roots of Reconstruction — pg 27

Wesleyan Seminary Dean Insists That God Does Not Conform To Universe’s Rationality

“I allow for the things of God to be beyond rationality, to be suprarational. I believe this is a rational thing to do since, if God created the world out of nothing, He is outside this universe and not conformed to its rationality.”

Dr. Ken Schenk
Wesley Seminary Dean and Professor of New Testament and Christian Ministry

I am working on wondering what the point of interacting with you is any further Ken since you hold that God is beyond rationality. If God is beyond rationality and if the creator creature divide is so vast then all of this is speculative hookah smoking and there is no such thing as either one of us being ‘right’ and our systems are left to being promulgated and embraced not because they correspond to reality but because they find a way to get in the stream of popularity and as such I might be better served by learning more about marketing then I do about doctrine.

If God is trans-rational or supra-rational then all your ratiocination in the world is just so much making of mud pies. On one hand you insist that God doesn’t conform to our rationality while on the other hand you continue in a rationcination that presumably anticipates a correspondence to a God that by your own admission doesn’t conform to our rationality. You are lost in a sea of subjectivism Ken. You have a man of water climbing a ladder of water affixed to a sky of water speculating about a God who is beyond rationality.

How, pray tell, could we find out that God is irrational? If God doesn’t conform to our rationality then how could we ever label him either as supra-rational, trans-rational, rational or irrational? Your God is so transcendent – so other that he dwells in Kant’s noumenal realm making conversation about him meaninglessness (aka – Logical positivists), with faith defined as being a Kierkegaardian existential leap.

And why would you ever think that this universe has a rationality that is unique to it? Where is that idea taught in Scripture? If God is “outside this universe and not conformed to its rationality” then how could we believe that God’s Word conforms to our rationality? If God does not conform to our rationality then it could be that when the Scripture says that God is love what it really means (admitting that we can’t really know what it means since God doesn’t conform to the universe’s rationality) is that God is a Ice Cream Cone.

Like many denominations in the West the Wesleyans have a major problem in their Seminary faculty. Let us pray that God is pleased to raise up new Denominational training centers where men are ‘t taught to be irrational.

Dabney on Fiction … McAtee Applying Dabney

Speaking of the dangers of an immoderate reading of fiction, R. L. Dabney wrote,

“But there is also an injury to the moral character as well as to the habits of mental industry, which is a necessary result of the fundamental laws of feeling. Exercise is the great instrument ordained by God to strengthen the active principles of the heart. On the other hand, all the passive susceptibilities are worn out and deadened by frequent impressions. Illustrations of these two truths are familiar to every one; but there is one well-known instance which offers us at once an example of the truth of both of them. It is that of the experienced and benevolent physician. The active principle of benevolence is strengthened by his daily occupations until it becomes a spontaneous and habitual thing in him to respond to every call of distress, regardless of personal fatigue, and to find happiness in doing so. But at the same time, his susceptibilities to the painful impressions of distressing scenes are so deadened that he can act with nerve and coolness in the midst of suffering, the sight of which would at first have unmanned him.

Now, all works of fiction are full of scenes of imaginary distress, which are constructed to impress the sensibilities. The fatal objection to the habitual contemplation of these scenes is this, that while they deaden the sensibilities, they afford no occasion or call for the exercise of active sympathies. Thus the feelings of the heart are cultivated into a monstrous, an unnatural, and unamiable disproportion. He who goes forth in the works of active benevolence among the real sufferings of his fellow creatures will have his sensibilities impressed, and at the same time will have opportunity to cultivate the principle of benevolence by its exercise. Thus the qualities of his heart will be nurtured in beautiful harmony, until they become an ornament to his character and a blessing to his race. This is God’s “school of morals.” This is God’s plan for developing and training the emotions and moral impulses. “Pure religion and undefiled before God and the Father is this, to visit the fatherless and the widows in their affliction, and to keep himself unspotted from the world.” And the adaptation of this plan of cultivation to the laws of man’s nature shows that the inventor is the same wise Being who created man. It is by practicing this precept of the gospel that man is truly humanized. But the beholder of these fictitious sorrows has his sympathies impressed, and therefore deadened, while those sympathies must necessarily remain inert and passive, because the whole scene is imaginary. And thus, by equal steps, he becomes at once sentimental and inhuman. While the Christian, whose heart has been trained in the school of duty, goes forth with cheerful and active sympathies in exercises of beneficence towards the real woes of his neighbor, the novel reader sits weeping over the sorrows of imaginary heroes and heroines, too selfish and lazy to lay down the fascinating volume and reach forth his hand to relieve an actual sufferer at his door.”

1.) This is not to throw out all reading of fiction. It is merely to note the effect of a constant diet of fiction upon the Christian mind. And since we are going to be saying something about the pulpit, this isn’t intended to communicate that the Sermon story has no place whatsoever.

2.) We need to keep in mind that whatever Dabney has to say here about the immoderate reading of fiction would apply to the immoderate viewing of films, plays, and television.

3.) I’ve spent a significant portion of time in my adult life reading sermons. I can tell you that over the last two to three hundred years sermons have changed a great deal. If you listen to sermons today as compared to a sermon from almost any of the Puritans you see the centrality of the sentimental in sermons and interestingly enough that happens quite often via the telling of the fiction story from the pulpit as part of (and often central to) the sermon. In the Preacher business this is called “narrative preaching.”

4.) Dabney’s point is that the saturation of the feelings, via the absorption of fiction, without some kind of corresponding action leaves one to rot, much like a sponge that soaks up water that is never squeezed out. If this is true and if it is true that the sermon has largely become a platform for story telling, then one is left to wonder if much of our modern sermonizing is resulting, not in building up the saints, but is working to leave them to rot.

5.) Story telling from the pulpit and fiction in general is like a drug for the person who is hooked. Once hooked the fiction and story telling must get better and better — more and more sentimental and sensational — in order to work within the listener or reader the desired effect. Pity the Preacher who doesn’t do the sappy and sentimental story because a generation raised on story telling and fiction is a generation that will not abide a Preacher who is didactic as opposed to sentimental and sensational.

6.) Dabney writes, “it is by practicing this precept of the gospel that man is truly humanized.” Based on this statement Dabney would be chastised by many Reformed people today since according to R2K it is not possible for the Gospel to be practiced by men since the Gospel, according to these definitions, is only what God does. Silly Dabney.

7.) I’m going to contend that this push towards the fiction in our culture but also in the Church is closely tied up with the feminization of the culture and the Church. Fiction fills the role of wooing the reader. Biblically speaking, it is women who have been wooed and men are active in the wooing. Fiction feminizes men because it casts men in the role of the one wooed.

For a two good books that go into this subject with greater depth see,

http://www.amazon.com/The-Feminization-American-Culture-Douglas/dp/0374525587/ref=sr_1_1?ie=UTF8&qid=1358201187&sr=8-1&keywords=ann+douglas

http://www.amazon.com/Church-Impotent-Leon-J-Podles/dp/1890626198/ref=sr_1_2?s=books&ie=UTF8&qid=1358201250&sr=1-2&keywords=the+feminization+of+the+church