Marrow Man
Drunk with Powder
A friend sent me this review of Tim Keller's The Reason for God this morning. Of course, the article mentions Keller's abandonment of a van Tillian apologetic in the book. But I was interested in the following paragraph in the article and its implications in understanding the WCF and modern takes on it:
Although I have read some Bavinck, I must confess I am completely ignorant of Dutch "neo-Calvinism." Are these critiques warranted? And any further thoughts on this?
Since a biblical and confessional view of the atonement is in question in Keller's presentation, what can be said about the grand narrative of the biblical story? Herein, Keller adopts the popular neo-Calvinist scheme: 'creation, fall, redemption, and consummation' (214). This 'story line' has its roots in nineteenth century Dutch neo-Calvinism, which eventually evolved into a paradigm that teaches the 'absolute harmony of humanity with nature' (222). Moreover, Keller endorses the neo-Calvinist's canon when he writes: 'The purpose of Jesus' coming is to put the whole world right, to renew and restore the creation, not to escape it' (223). Herein, justice and shalom finally embrace. Keller continues: 'The work of the Spirit of God is not only to save souls but also to care for and cultivate the face of the earth, the material world' (223). Keller's approval of the neo-Calvinist horizontal scheme of the biblical story is quite distant from Calvin's pastoral gem regarding the believer's pilgrimage in this creation: 'If heaven is our homeland, what else is the earth but a place of exile?'[9] Furthermore, with respect to the WCF, a serious revisionist view of the biblical narrative is put in place by the scheme and content of creation, fall, redemption, and consummation. Although one can infer this pattern as a subordinate scheme in the WCF, that blueprint is not the self-conscious model of the authors of the Confession. Rather, the paradigm of the WCF is the 'fourfold state of man.' The ninth chapter reveals the broad outline of the Confession: state of innocency (9.2), state of sin (9.3), state of grace (9.4), and state of glory (9.5). For the authors of the WCF, the focus of God's activity in the creation is anthropology (God in covenant with man, i.e., from the covenant of works to the covenant of grace in Christ). But during the nineteenth century a paradigm shift occurred, mainly in continental Reformed thought. This shift emphasized God's activity in the creation. Herein, man is called as a servant and instrument in God's teleological plan to restore and secure the creation. This post-Enlightenment paradigm shift from anthropology to creation reached its high point in the famous quip by Herman Bavinck, 'grace restores nature.' For many, Bavinck's phrase has come to define the canon of neo-Calvinist dogma for the twentieth century and beyond as the content of that quip has evolved.[10] Perhaps a simple way to state the difference between the two paradigms is this: the WCF understands that the believer's end (Christ's bride) is the inheritance of God himself, through Christ, in the glorious transcendence of heaven (WSC Q#1), whereas neo-Calvinism understands the end as a restored creation in which believers 'labor' in 'deeds of justice and service' with the 'expectation of a perfect world' (225). I would suggest that the neo-Calvinist needs to reread Romans 8:18-25. Paul teaches in Romans 8:18-25 that creation serves redemption, nature serves glory, the universe serves eschatology — specifically, creation serves the 'sons of God' (the church: see also Matt. 6:24-34, Eph. 1:15-23, Phil. 3:20-2, 2 Cor. 4:16-5:8, Heb. 3:14, Rev. 21:22-22:5). In my judgment, the neo-Calvinist's scheme is guilty of deconstructing the vertical realm of eschatology taught clearly in Holy Scripture and our Reformed standards. More importantly, however, it is deconstructing the entire biblical narrative and replacing it with a post-Enlightenment gospel of cultural and social relevance.
Although I have read some Bavinck, I must confess I am completely ignorant of Dutch "neo-Calvinism." Are these critiques warranted? And any further thoughts on this?