Main Line Protestantism
The Church Faces the Isms, Arnold B. Rhodes, editor, (Abingdon Press, 1958, 304 pp. $4.50) is reviewed by Paul Woolley, professor of Church History at Westminster Theological Seminary.
The authors of this book are members of the faculty of Louisville Presbyterian Theological Seminary. The book is based upon a course given there, and much of the information is most valuable. But in spite of a full explanation of the title (Unit II), the title is unfortunate. One cannot get away from the negative effect of applying the term “ism” to a set of ideas. The movements considered herein are classified in 12 broad units and are even more numerous in actuality. They range from “Perfectionism” to “Secularism,” from “Roman Catholicism” to “Ecumenism.” The bias is in favor of what the book calls “main line Protestantism.”
In spite of a great many worthwhile analyses, the authors have, too often, failed to understand the viewpoints with which they are not sympathetic. A preliminary indication of this is seen in the bibliographies. While books directly opposing the point of view of a chapter are not always excluded, they are not adequately included. The bibliography on ecumenism lists no book in opposition from either the liberal or the conservative viewpoint. The list on Communism has 17 items, not one of which represents the communist position.
One of the less helpful chapters is “Dispensationalism.” The statement of its teachings which opens the chapter is misleading because its emphasis is wrong, and because its natural interpretation would be partially repudiated by dispensationalists themselves. At one point Scofield is completely misinterpreted (p. 106). The chapter on “Fundamentalism” is good, and a great deal is said in small compass. The author’s wide-eyed innocence about Ivy Lee puts one on guard, however, and the statement about J. Gresham Machen is a caricature. No indication is given anywhere that the trouble at Princeton was initiated by the persons opposed to Machen. Contrary to this chapter, the Auburn Affirmation held that the inerrancy of the Scriptures, one of the “five points” of Fundamentalism, actually “impairs” the “supreme authority” of the Holy Scriptures and furthermore “weakens testimony of the church.” The intention of this book is good, and at places it is successful. It remains true, however, that one can never effectively promote the truth unless one is fair to the opposition. This volume has not attained that goal.
PAUL WOOLLEY
Dispensationalism
Christ’s Kingdom and Coming, by Jesse Wilson Hodges (Eerdmans, 1957, 233 pp., $3.00) is reviewed by Loraine Boettner, author of “The Millennium.”
This is an excellent book. The author has performed a real service in clarifying many of the issues prominent in the present day discussion of eschatology. A subtitle, An Analysis of Dispensationalism, brings out the primary purpose of the book. The distinction between historic premillennialism and dispensationalism is clearly drawn, and the latter is shown to be a comparatively new approach to Bible interpretation. In fact dispensationalism is shown to have had its rise in the Brethren organization in Ireland and England about 1825 and to have been brought to this country by John N. Darby about 1850. Dr. Hodges writes from the viewpoint of amillennialism, although that view is not stressed.
According to dispensationalists Christ came into the world for the purpose of re-establishing the Davidic Kingdom with himself as King and with the Jews in a position of authority over the other nations. But since the Jews rejected that Kingdom, its establishment is said to have been postponed until the Second Coming. In the meantime the Church was established as an interim agency primarily as a mission to the Gentiles, and the Holy Spirit was given in order to make that mission successful. At the Second Coming the Church and the Holy Spirit will be withdrawn simultaneously, the Jews will accept Christ as their King, and the Kingdom will then be established with overwhelming power. In order that the dispensational position may be presented fairly and accurately, numerous quotations are made from the writings of representative dispensationalists such as Scofield, Gaebelein, Chafer, Gray and Ironside.
The author undertakes to show that the dispensational interpretation is contrary to Christ’s statement, “My kingdom is not of this world,” that the Kingdom is consistently set forth in Scripture not as earthly and political but as redemptive and spiritual and as founded on justice and righteousness, and that the Church is not a temporary nonessential phase of the Kingdom but rather the precise development to which the Old Testament economy looked forward. Historic premillennialists have visualized a thousand year reign of Christ with the saints before the end of the world, but they have not believed many of the things which modern dispensationalists have worked into the picture, such as, for example, that this reign is to be Jewish, political and legalistic, and that the Church is to be lifted from the earth completely before the millennial reign begins. “The great weakness of the dispensational view,” says Dr. Hodges, “is that it interprets the kingdom of God in terms of the Jewish state instead of in terms of the people of faith, the true Israel” (p. 33). Probably no other book since Dr. Allis’ Prophecy and the Church has presented such a thorough and readable and, to this reviewer, convincing treatment of the dispensational problem as is set forth in this volume.
It is further shown that the Kingdom promised to Abraham was spiritual at heart rather than political, that Christ, rather than the Jewish people, is the true seed of Abraham (Gal. 3:16), and that it was through him that the blessing from Abraham was to flow out to all the world. “The true children of Abraham are not his natural descendants but his faith line. These are the children, the heirs of the covenant promises, and they are the only ones who really count with God” (p. 79). The covenant with Abraham was not unconditional, but was dependent on obedience; and it related primarily to spiritual, not material blessings. And in harmony with this the Gospel that Christ preached was the Gospel of personal salvation from sin, a spiritual Gospel with no political overtones whatever.
Dr. Hodges is a Southern Baptist minister. At present he is superintendent of missions for the First Baptist Church, Oklahoma City, Oklahoma.
LORAINE BOETTNER
Doctrine Of Man
Man in Nature and Grace, by Stuart Barton Babbage (Eerdmans, 1957, 115 pp., $1.50) is reviewed by Heinrich P. Eiler, minister of the United Presbyterian Church, Bloomington, Indiana.
The author of this contribution to the recently begun Pathway Books serves as the Dean of Ridley College, Melbourne, Australia, largest of the Anglican seminaries in that dominion. This position, in addition to the work under review, speaks highly regarding the author’s knowledge of and ability to discuss theological issues confronting the modern Christian.
A quotation in the preface introduces the reader to the subject at hand: “We are the first epoch in which man has become fully and thoroughly problematic to himself; in which he no longer knows what he is essentially, but at the same time knows that he does not know.” Babbage then proceeds to lay down the foundation for the book in his first chapter in which he outlines the biblical doctrine of man. In its light, he then discusses man as he is found in classical thought, Christian thought, contemporary political theory, modern existentialism, and English literature. Before concluding in a brief epilogue, the author treats the subject of man and death.
The biblical view of man is that he is a “psychophysical unity: both a body and a soul, completely and simultaneously, in indestructible order.” The image of God in man is conceived to be basically one of man’s relationship to God, “a saving dynamic relationship of faith.” Sin is, therefore, defiant, arrogant, self-willed rebellion against God and man’s proper relationship to him. Death, a simple biological event, has been given the added dimension of being the divinely instituted penalty for sin. “The saving work of reconciliation effected by Jesus Christ” is the only deliverance from sin’s bondage and penalty. Apart from the biblical doctrine of man, there is no adequate solution to the riddle of man’s humanity. “All other attempts … are only fragments of meaning, broken and distorted, parts of the whole, which cannot be fitted together again because they are distorted.” The remainder of the book attempts to illustrate the truth of this thesis.
The classical view of man, regardless of form, is accused of treating man too abstractly, analytically, and philosophically. Its essential dualism is pointed out. In such an approach, evil becomes intellectualized. The development of Christian thought regarding man is rapidly scanned. It is seen basically as a struggle between the biblical and classical views. “To preserve the biblical doctrine of man, and therefore the doctrine of grace, entire and whole” was the concern and contribution of Augustine, Calvin, Luther, and Pascal. Political theory, whether theological or non-theological in expression, is correctly understood as resting upon an implicit anthropology. Views such as those of Hobbes, Rousseau, Nietzsche, Hitler, and Marx are touched upon. Babbage contends that any serious study of the anthropologies of recent political theories will lead one to the conclusion that “the horrors of twentieth century totalitarianism … are a reminder of the appalling consequences which result from a repudiation of the Christian doctrine of man.” The survey of existentialism notes its beginning in the rejection of a traditional distinction between man’s “essence” and “existence” by Nietzsche. Kierkegaard is, obviously, touched upon and various present day views summarized. This movement is seen as reminding “us that there are concrete problems of primary importance” “concerning the facts of alienation, anxiety, sin and death in human existence” “which are not discussed by analytic science … and philosophy.” The treatment of man as found in English literature is analyzed, using Nicholson’s categories of liberal man (Pelagian), natural man (brute), and imperfect man. Representatives of each are discussed well. The conclusion of the chapter comes in a quotation from Pascal that man has been told either of the angelic aspect of his nature or of the brutish aspect or he has been told about neither. Pascal’s answer is that man must be told both. The chapter on death and man’s adjustments to it merits reading and thought. The book, then, closes with the thought that it is a matter of utmost importance that the biblical doctrine of man be “rehabilitated and re-established.”
Babbage is to be commended for his extensive and excellent footnoting. If such a book is to stimulate and aid further study, such a mechanic is indispensable. The summaries and criticisms are usually of quality and fairness. It is interesting to note that the chapter on existentialism is lacking the usual critical analysis. The book, due to its purpose, is a survey and not a full treatment of a man as he is treated in the various areas of thought under consideration. Such may tend occasionally to generalization but Babbage has done well in this respect. Some of the transitions are not as clear as they could be which will slow down the reader unnecessarily. The design of Pathway Books is “to help keep teachers, students, preachers, and laymen informed on important subjects and crucial problems.” This book will not fail in this respect. The subject is both important and crucial and the treatment well done.
HEINRICH B. EILER
Pithy Insights
What Jesus Really Taught, by Clarence B. Macartney (Abingdon Press, 1958, 176 pp., $2.50) is reviewed by Paul R. Pulliam, minister of the First United Presbyterian Church, Indiana, Pennsylvania.
Macartney’s ability to marshal pertinent illustrations and to summarize biblical data in pithy insights make this book typical of his many books of sermons. The 15 chapters embrace Jesus’ teaching on almost every subject of Christian doctrine and practice. Here are some samples: What Jesus taught about God, himself, the Holy Spirit, man, money, marriage, death, the second advent, and heaven. To cover this ground in a brief 176 pages is possible because Macartney states only his own convictions (conservative) on each topic in succinct language. His method is to collect all material in the Gospels either from the life or teaching of Jesus pertinent to each topic, and to show by single sentence and paragraph expositions its meaning. This method has one weakness; there are pages that read almost like an entry in a Bible dictionary. Particularly good is his chapter on the Sabbath.
PAUL R. PULLIAM
Solid Preaching
The Reformed Pulpit (Vol. 1, Society for Reformed Publications, Grand Rapids, 1956, 145 pp., $2.00), is reviewed by Horace L. Fenton, Jr., associate general director of the Latin America Mission.
The Reformed Church has always stressed the importance of preaching, and these fourteen sermons by ministers of the Reformed Church of America are evidence of the fact that such a wholesome stress continues to this day.
As might be expected, the sermons differ considerably in technique, and even in quality. But the significant thing here is not the variations in these respects, but the consistently strong doctrinal position maintained and the evangelical zeal characteristic of all of them. These men preach on basic themes of sin and righteousness and judgment, and they do it with a passion. It is a noteworthy thing when a denomiation in our day can summon such examples of preaching as these.
In a day of much pulpit weakness in many denominations, it is good to be reminded by this book that there are still not a few faithful ministers of the Word who preach Christ, and in doing so preach to the needs of their people. The hungry sheep will not look up in vain when they receive this kind of preaching. We recommend this book.
HORACE L. FENTON, JR.