Feeds:
Posts
Comments

Archive for the ‘Establishments’ Category

In the following passage, Thomas Chalmers writes of the secondary, ‘collateral’ benefits of an aggressive, national parish system in bringing the Gospel to the masses. The “moral distance” of estranged classes within society would tend to melt away, and so indirectly rejuvenate the outward social and political order of the nation:

“The more that this [moral] distance is alleviated by the subdivisions of locality, the more do the charities of common companionship mingle in the commotion, and exude an oil upon the waters that assuages their violence. They are the towns of an empire, which form the mighty organs of every great political overthrow, and if a right parochial system in towns would serve to check, or rather to soften, the turbulence that is in them, then ought the establishment of such a system to be regarded by our rulers as one of the best objects of patriotism” (Chalmers, Works, 14:388).

Not that we can revive a national establishment without a mass awakening and a groundswell of support both by people and princes. Yet, Chalmers contended, we can all engage in local parish mission at the grassroots level, seeking the regeneration of communities as we pray and wait for national repentance.

[image source]

Read Full Post »

Continuing to follow with interest Timon Cline et al over at American Reformer. Still parsing the field of contemporary “Christian nationalism” and trying to discern the good and the not-so-good; so I share this with some tentativeness, yet general appreciation thus far. Classical Protestant ethics and socio-political ethics fascinates me, so anyone participating in a retrieval has my attention.

Have enjoyed reading this article about John Witherspoon and the colonial Presbyterian iteration of establishmentarianism, contra Kevin DeYoung’s pluralistic take of the American revision of the WCF 23. Looks like others there have also written on the same. I still wonder to what degree Witherspoon may have been influenced by Enlightenment liberalism and what bearing that may have had on how he approached Christian magistracy. But that there is more continuity with the original WCF 23 than not just seems to sync with what I’ve understood about public religion in colonial America. Absolute separation just seems laughable on so many counts. I am also reminded how Dr. William Young opined that the American revision of WCF 23 did not technically contradict the original 1646 statement. While my denomination is the only NAPARC body committed to the original edition, I am at least coming to appreciate that we may have more of a genetic connection with colonial Presbyterian than I had first thought.

(more…)

Read Full Post »

The following are quotes are from A Body of Practical Divinity (1838 edition):

“We glorify God, when we give God the glory of all we do. . . . As the silk-worm, when she weaves her curious work, she hides herself under the silk, and is not seen; so when we have done Constantine did use to write the name of Christ over his door, so should we write the name of Christ over our duties; let him wear the garland of praise” (27).

“The word being begun to be preached, hear it with reverence and holy attention. ‘A certain woman, named Lydia, attended unto the things which were spoken of Paul.’ Acts 16: 14. Constantine, the emperor, was noted for his reverent attention to the word” (381).

(more…)

Read Full Post »

An intriguing thought. I’ve frequently thought of how establishments, while nearly a thing of the past in the secular West, might yet be on the horizon in the East. Stranger things have happened. And, of course, there is that ‘little thing’ (!) of prophecy: “Yea, all kings shall fall down before him: all nations shall serve him” (Psalm 72:11). O, brethren, let us pray for this nation, and for any godly magistrates that He might raise up “for such a time as this!” Mark Noll in his New Shape of World Humanity: How American Experience (2010):

“But third, it is a different story where Christianity spreads in regions of economic strength, as especially in Chᴉna. In this rapidly strengthening Asian power, the systems of belief that once guided society are passing away. Before Maoism imploded, it badly damaged ancestral reliance on Confucian precepts. Christianity seems to be taking off in Chᴉna because more and more Chᴉnese seem to be seeking a new moral compass as Chᴉna itself makes a commanding entrance onto the world stage. David Jeffrey, the provost of Baylor University who for fifteen years has been regularly invited to lecture on Christian subjects at premier universities in Chᴉna, has asked a speculative question that should give foreign analysts pause. Once before, Jeffrey remarks, a great world power passed through tumultuous times as Christian ranks expanded on the margins of society. It was the late 3rd and early 4th centuries. In that turmoil the Emperor Constantine was converted and become, from the top of the imperial system, a supporter of Christianity as a new glue for empire. Is it impossible to imagine that a new Constantine might exist somewhere in the junior ranks of the Chᴉnese communist party?”

Read Full Post »

The following are extracts from John Flavel’s Whole Works reflecting his (and Protestantism’s) mainly positive appraisal of Constantine and the shift to Christendom. The first passage doesn’t mention his name in particular, but employs the “earth helping the woman” trope for Christian magistrates supporting the true religion that I first encountered in Thomas Chalmers, but clearly predates him.

* * * * * * * * * * * *

“Secondly, We shall next enquire how Jesus Christ administers this providential kingdom. And here I must take notice of the means by which, and the manner in which he does it. The means, or instruments, he uses in the governing the providential kingdom, (for he is not personally present with its himself), are either angels or men, “the angels are ministering creatures, sent forth by him for the good of them that shall be heirs of salvation,” Heb. 1:14. Luther tells us, they have two offices, superius canere, et inferius vigilare, “to sing above and watch beneath.” These do us many invisible offices of love. They have dear and tender respects and love for the saints. To them, God, as it were, puts forth his children to nurse, and they are tenderly careful of them while they live, and bring them home in their arms to their Father when they die. And as angels, so men are the servants of Providence; yes, bad men as well as good. Cyrus, on that account, is called God’s servant: they fulfill his will, while they are prosecuting their own lusts. “The earth shall help the woman,” Rev. 12:16. But good men delight to serve Providence; they and the angels are fellow servants in one house, and to one master, Rev. 19:10. Yes, there is not a creature in heaven, earth, or hell, but Jesus Christ can providentially use it and serve his ends, and promote his designs by it. But whatever the instrument be Christ uses, of this we may be certain, that his providential working is holy, judicious, sovereign, profound, irresistible, harmonious, and to the saints peculiar” (Works 1:216).

(more…)

Read Full Post »

“Chrysostom soon gained by his eloquent sermons the admiration of the people, of the weak Emperor Arcadius, and, at first, even of his wife Eudoxia, with whom he afterwards waged a deadly war. He extended his pastoral care to the Goths who were becoming numerous in Constantinople, had a part of the Bible translated for them, often preached to them himself through an interpreter, and sent missionaries to the Gothic and Scythian tribes on the Danube. He continued to direct by correspondence those missionary operations even during his exile. For a short time he enjoyed the height of power and popularity” (Schaff, The Life and Work of St. John Chrysostom, Nicene and Post-Nicene Fathers 1.9).

“It was perceived by John [Chrysostom] that the Scythians were involved in the Arian net; he therefore devised counter contrivances and discovered a means of winning them over. Appointing presbyters and deacons and readers of the divine oracles who spoke the Scythian tongue, he assigned a church to them, and by their means won many from their error. He used frequently himself to visit it and preach there, using an interpreter who was skilled in both languages, and he got other good speakers to do the same. This was his constant practice in the city, and many of those who had been deceived he rescued by pointing out to them the truth of the apostolic preaching. On learning that some of the Nomads encamped along the Danube were thirsty for salvation, but had none to bring them the stream, John sought out men who were filled with a love of labor like that which had distinguished the apostles, and gave them charge of the work. I have myself seen a letter written by him to Leontius, bishop of Ancyra, in which he described the conversion of the Scythians, and begged that fit men for their instruction might be sent” (Theodoret, Historia Ecclesiastica 5.30–31).

(more…)

Read Full Post »

“We presume it to be agreed on both sides, that the outcast millions ought to be reclaimed from the ignorance and irreligion of heathenism. The only difference relates to the party at whose expense this great achievement ought to be perfected —whether by private Christians, under the impulse of a religious benevolence; or by an enlightened government under the impulse of a paternal regard for the highest weal of its subject population. We, the advocates of a National Establishment, hold it the duty and wisdom of every state, thus to undertake for the education of the great family under its charge, and to provide the requisite funds for the fulfilment of the enterprise—and this without prejudice, but the contrary, to the liberality of those individuals, who might choose of their own means to build more churches, and maintain more ministers—thus adding to the amount of Christian instruction in the land. Our antagonists on the other hand hold this to be only the fitting work of individuals, whether acting separately or in associated bodies—to be their concern, and theirs exclusively; and that the government of a country should have nothing to do with it” (Chalmers, Works 17:258-59).

Read Full Post »

The following is a six-part series of articles by my father-in-law, Brian Myers, who is a long-standing elder in our Des Moines, Iowa congregation of the Presbyterian Reformed Church on the subject of the Scottish Covenanters, the Reformed Presbyterians, and political dissent. It really is an extremely helpful overview of the subject from the perspective of confessional Presbyterians today who accept the basic legitimacy of the Revolution Church of 1690, who oppose separation and schism, and who allow a legitimate place for voting in the modern democratic political order without the compromise of original Presbyterian principles. Well worth your time.

1. Political Dissent Part One: A Practice Searches For A Doctrine

2. Political Dissent Part Two: The Doctrine Articulated

3. Political Dissent Part Three: A Shift To A New Cause

4. Political Dissent Part Four: Change And Division

5. Political Dissent Part Five: The U.S. Constitution

6. Political Dissent Part Six: Conclusion

Read Full Post »

“If you build it, they will come.” Or . . . will they? Smith said yes; Chalmers said absolutely not. The following is an academic article I wrote for the Historical Journal of the Scottish Reformation Society that explains how Thomas Chalmers (1780-1847) argued for religious church establishments as mission agencies against Adam Smith’s regrettable misapplication of laissez faire to matters of religion.

I also gave a somewhat abbreviated lecture last year at Puritan Reformed Theological Seminary. You can listen to that here:

Someday I hope to be free to return to further academic research on Chalmers’ territorial or ‘parish’ missiology, if not to get back into a Ph.D. program. All God willing!

[image source]

Read Full Post »


Religious establishments are built upon the divine economy, both of nature and of grace: “They are the overflowings of the Nile which have given rise to the irrigations of an artificial husbandry in Egypt, for the distribution of its waters. And there is positively nothing in the doctrine of a sanctifying or fertilizing grace from heaven above, which should discharge us—but the contrary—from what may be termed the irrigations of a spiritual husbandry in the world beneath. It is not enough that there be a descent; there must be a distribution also, or ducts of conveyance, which, by places of worship and through parishes, might carry the blessings of this divine nourishment to all the houses and families of a land” (Thomas Chalmers, Works 17:190-91).

Read Full Post »

« Newer Posts - Older Posts »