Blog Archives

Flotsam and jetsam (1/26)

Do you see it? We have an immense propensity to take the gospel and turn it into law. We love to take good and turn it into chains. Why do we do that?

If election were solely based on what God wanted and not anything in us that might differentiate the chosen from the un-chosen and thus account for why this one and not another, why didn’t God choose all? If he could have, why didn’t he?

While there is more we could expand on here, the question of the hour is this: If Satan is so evil and “anti-God” why did God put Satan in the Eden? While there is no way to know what would have happened had he not been present, it is evident from the narrative and the ensuing curse that Satan played a big part in the fall.

According to Leithart, water baptism has “virtually unbelievable powers” that makes someone a member of Christ instead of Adam, turns someone into a member of Christ’s body, and brings someone into acceptance with God.

Acton roundup

Here are all of the posts from my recent trip to the Acton conference:

What makes a view of government/law Christian? (Acton 2)

How should Christians understand the nature and role of government? That was the question addressed in the second foundational lecture. This lecture builds from the premise that a particular view of humanity and human flourishing should lead to a particular understanding of the state. In other words, states are simply a means to achieve human flourishing in the world. Although they often fail to do so, that is their basic purpose (a purpose they would still have served even if humanity had never fallen into sin).  So, society serves the development of the person. Or, said differently, “The person is at the center of society.”

Before addressing the specifics of a Christian view of government, the lecturer argued that there is no single form of Christian government. Although certain forms are necessarily excluded because they are antithetical to a Christian worldview (e.g. Marxism, anarchy), there may be many other Christianly viable forms of government. Rather than identifying the one appropriate form of government, the lecture focuses on building from a Christian anthropology to those principles that a Christian view of government must maintain.

  1. Human flourishing: They keep coming back to this as a fundamental starting point, and I get the distinct impression that one of two things is true: (1) they think they’ve provided a definition already; or (2) they think that we all agree already on what this means. Either way, they’re wrong. This is such a critical piece for everything being discussed in these seminars that it warrants much more time than it’s been given and it cannot simply be assumed as an already existing part of a Christian worldview.
  2. Human fallibility: Since our fallenness there is a need both for coercion (we can’t be trusted to do what we should voluntarily) and limited government (governments can’t be trusted either).
  3. Natural law: This was the most fascinating to me. Nothing had been said about natural law earlier, yet this was still presented as a natural consequence of a Christian anthropology. (More on this when we discuss the fourth lecture.)
  4. Human choice: Since God created us to be volitional beings, government should facilitate healthy human choice. It must exercise a coercive function at times, but it’s primary purpose is to enable human choice whenever possible.

These principles lead directly to four principles that we must maintain about a Christian view of jurisprudence:

  1. Common good: Unsurprisingly, the primary purpose of law is to serve the common good (i.e. human flourishing). And, no, they still haven’t defined it.
  2. Rule of law: Interestingly, several ideas were introduced here as though they can simply be assumed from Christian anthropology and natural law: due process, consistency, impartial judiciary, etc. I don’t necessarily disagree with any of these, but much more work needs to be done to establish the idea that these are necessary correlates of a Christian anthropology.
  3. Subsidiarity: Not being particularly well versed in Catholic social teaching, this was probably the most interesting part of the lecture for me. The idea of subsidiarity is higher-level organizations should facilitate the agency of lower-level organizations or individuals. Thus, laws should promote the agency of individuals and non-governmental agencies. I would have appreciated hearing more here, though, about the presumption that the growth of the state necessarily weakens human agency and responsibility.
  4. Limits of law: Following from the idea that law should facilitate human flourishing without undermining individual/private agency, the lecturer contended that we need to recognize that laws shouldn’t try to cover everything. Some things are immoral (e.g. lying) but should not be made illegal. So, laws are one way of promoting human flourishing, but not the only way.


  1. I’m continuing to struggle with the lack of anything distinctively Christian about any of this. I’m not convinced that this is driven by a desire to operate out of a natural law/theology framework with which we can engage non-believers.
  2. Related to the first, I’m concerned about how “western” all of this sounds. We need to be aware of the danger that our understanding of “natural” law/theology is actually an attempt to read our cultural ideas/constructs into the natural structures of the world to make them seem divinely ordained. I’m not saying that’s happening here. But, my radar is up.
  3. I forgot to blog about this earlier, but there is a pervasive anthropocentrism  in all of this. That came out very clearly in this lecture. Law/government is entirely about the human person. Sure, we should care for creation because that (1) contributes to human flourishing (whatever that is) and (2) serves humanity’s creative purpose as lords over creation. But, law/government does not need to pay any attention to creation in its own right.
  4. Going back to the title of this post, I’m not sure that we’ve really addressed the question of what makes a particular view of law/government legitimately Christian? They’ve given a view of government that coheres with certain aspects of a Christian “worldview,” but that is inadequate to ground a robustly Christian approach to these issues.

Wright Comes out Swinging!

I’ve been interested in the debate that Wright and Piper have been engaging in over the “New Perspective” (or at least Wright’s version of it).  After reading Piper’s book, The Future of Justification, I thought it was only fair to read Wright’s response called Justification. In this book Wright reminded me of Mike Tyson in the infamous Evander Holyfield fight with that whole “ear incident.”  What has been one of the most highly charged polemical books I have read in a long time, Wright simply comes out swinging.  Not because he thinks he is losing, but because for nine rounds he feels as if he has been misunderstood, mischaracterized, misquoted, and misrepresented.  I cannot blame him for coming out and defending his name, and more importantly, his orthodoxy and love for the cross and resurrection of Jesus as the only source of saving faith sinful humanity has to go to find redemption.  The book is well written, and I would contend, the clearest presentation of what Wright has been trying to say.  That being said, I still find his argumentation unconvincing.

He begins by typecasting himself as the loyal friend who is attempting to explain to another that the sun does not revolve around the earth.  He likens adherents of the “old perspective” to those that would rather cling to tradition that to undertake a “fresh” reading of Paul that might jostle the cart of Pauline theological assumptions that have been held since the reformation.  He asserts that those who are attacking him are simply not listening to what he, or for that matter Paul, are saying.  He also likens himself to Luther and Calvin who, against the ecclesiological norm of their day, bucked the system in order to render a right reading of Scripture.  He is surprised to find so many in the reformed tradition taking him to task for the doing the very thing that their heroes did five-hundred years ago.  He goes on to say that the theological framework in which Paul has been interpreted is simply not sufficient.  There is too much emphasis placed on individual redemption and not the redemption of the world.  There is almost no talk of the Spirit’s role in many present concept of justification.  Most importantly for Wright, theologians and pastors are not reading Paul correctly because of a bias that will not fit with their preconceived notions of the law, justification, and Judaism.  He argues that if we silence what Paul actually said so that we can feel better about our theological conclusions, we are silencing Scripture and missing out on the beauty of God’s word.

He goes on to defend several of his assertions.  First, Wright corrects a misunderstanding of Judaism and the law.  He claims that the law was never the means by which people got saved.  For Wright, the Jews were never asking this question.  The more important question in the Jewish community was, “How do we know who is part of the covenant community of Abraham?”  The law provided certain boundary markers to tell who was in the covenant community.  This means that we have mischaracterized the Judaism of Paul’s day.  He also speaks of justification, as the “status” given that one is right standing with God, and a member of God’s covenant family.  Here Wright speaks of the law-court setting in which the declaration of the Judge in favor of the plaintiff only gives a status, not the actual substance of righteousness.   There is no change in the moral character of the one who is justified by God.  This is one of the main points in Wright’s argument for which he attempts to defend exegetically in the second part of his book.  The question that Wright never answers, however, is whether or not believers ever actually get righteousness, or just a status?  If we do actually get righteousness, where does it come from?  His silence may be his answer.  However, Wright never addresses this in his book, but simply says that imputation is not to be found anywhere in Paul.  Something I think he drastically overstates.    I found some of his exegesis here; especially with 2 Cor. 5:21 to be lacking.  He places 5:21 inside of the larger framework of Paul defending his authority as an apostle, and as 5:19-21 as Paul’s explanation of what he is preaching with the authority of an apostle.  This however, does not necessitate the exegetical gymnastics he does to make verse 21 speak of Paul as “embodying God’s covenant faithfulness.”  The change is unnecessary, and is stretching.  Wright also begins to unpack the role of works inside of Pauline theology.  It is at this point that I feel Wright did some of his best work.  Up until I read chapter eight it appeared that, for all his counter claims that he was not trying to “sneak works in the back door,” that that was in fact what he was doing.  In chapter eight he unpacked all of the passages where Paul joins “works” to the eschatological judgment and asks the question, “How do you explain these verses?”  He appeals to the necessity of the Spirit in the life of the believer, as well as the believer’s responsibility to live a life in the power the Spirit provides.  At this point, I’m not sure that Wright is saying anything much different from the reformation, but as trying to elevate the role of Spirit-empowered works to its proper seat.   This was an area in which I was most critical of Wright, but which I feel he defended well.  I’m not completely satisfied as of yet, but have shifted.

The book is a great read.  There are still questions that I wish Wright would attempt to answer.  Although the water still isn’t as clear as I would like, some of the silt appears to be settling.  If you have read Piper’s book, this should be the next one you pick up.