The similar phrase 'Worldly Christianity' is one used by Bonhoeffer. It's J Gresham Machen that I want to line up most closely with. See his Christianity and culture here. Having done commentaries on Proverbs (Heavenly Wisdom) and Song of Songs (Heavenly Love), a matching title for Ecclesiastes would be Heavenly Worldliness. For my stance on worldliness, see 3 posts here.

Affinity 04


With our fourth paper we turned to the use of the Mosaic Law in society today, which Paul Helm tackled with Stephen Clark chairing.I hope my abbreviated notes make sense.
Professor Helm summarised his paper thus:
1. Preliminary observations. This comes from the perspective of a principled pluralist (unlike Rutherford, Calvin, etc). The problem is what is the glue that keeps society together? It cannot be Scripture. So we look to natural law. However, the problem is that the phrase is ambiguous. The approach is a bottom up one – a posteriori. It is confined to the second great commandment
2. Biblical survey. Before the law was given there was no law but there were norms. Sin but not transgression. What are these norms – things that shame the patriarchs. They recognise the fear of God – remnants of a sense of obligation. Genesis is partly organised in this way. These norms figure largely in its structure. The book of deceptions would be a good name. Part of the plot is how these deceptions are perpetrated and dealt with. Motive is not an issue here. See David van Drunen. Mosaic law is not a novelty but a codifying of norms found in the early chapters of Genesis. Though not the only fulcrum, the early chapters of Genesis define natural law. The Reformers were happy to use the language of natural law – original, universal, not secular, not pristine.
Application to the contemporary world. Very difficult to do. Eg shelter, food, children, etc. Constraints on behaviour. Yet spoiled. Some cultures are morally superior to others.
4. Connectedness or disconnectedness of morality and law.
5. Oscillation in society. After extremes, norms kick in.
Questions of clarification
1. Romans 1 and oscillation
2. What about the first table? Much more difficult. Also creates problems.
3. Practical outworking. Points of contact. Our society not secular but showing vestiges of the image of God.
4. Why is PP a good thing? See the previous but one Affinity conference. Christ is King of kings? Now and not yet.
5. More on pendulum mechanics – how do the norms kick in? Sometimes by revival but sometimes it just becomes intolerable.
Further plenary questions
After the small groups we reconvened and asked
1. The difference between natural law and common grace.?Kuyper and Bavinck moved away from Calvin and natural law to common grace under the influence of 19th Century views. Two ways of looking at the same thing.
2. Self-evidence? Not an unphilosophical term though there may be differences on the matter. Gut feelings. An appeal to conscience very similar.
3. Paul Robert's painting in Geneva with justice pointing to the Law of God. How can principled pluralism be right? Do we want to deal with Servetus as Calvin did? Th impact of the Constantinian settlement was raise and Dr Helm spoke as a good Baptist on it.
4. Really a matter of approach to winning society.
5. Importance of Romans 13.
6. Is self-evidence the same as democracy? Politics - tactics, etc. In moral argument there has to be a stopping point. Otherwise utilitarianism rules. Here is where we can take a stand eg on abominations.
7. NT impact
8. Abimelech and the fear of God
9. I asked him about Paul's references to long hair and homosexuality being unnatural.
10. The great commission is primary not the cultural mandate? For ministers yes but what about Shaftesbury, Wilberforce, etc? But the call as a church.

1 comment:

Guy Davies said...

Hi Gary,

Thanks for taking the time to blog-up your notes and giving us a flavour of what sounds like an interesting conference.