Seven Books Recently Read

Robert Stephenson: an illustrated life (Shire) D J Smith

Having recently read the books on Telford and Brunel, it seemed obvious to turn next to the one on Robert Stephenson, which once again is brief, well illustrated and to the point. There are passing references to Telford and Brunel, and also Trevithick and Peto for that matter. I have known Stephenson as the inventor of the Rocket since childhood but I still could not explain to you why it was important. There were so many advances being made in the world of railways at the time that it gets bewildering. Stephenson seems a quiet man, diffident even. Like Brunel, he loved a good cigar. I had no idea he had spent time in South America.

Wind in the Willows (Chiltern) Kenneth Grahame

Just finished reading this lovely Chiltern Classics edition. I must have read it before now and been informed by the various TV versions that have come along at regular intervals. Like so much children's literature it was originally Kenneth Grahame's bed time stories for his son. I like the way that the chief animals (mole, rat, toad, badger) are perfectly human without any explanation and toad especially can interact with humans without any problem. Grahame is clearly a careful observer of creation and writes well. It is a very English book I guess and while reflecting its pre-Great War time, there is a timeless quality about it to some extent. It is a little mystical but has more to say about friendship than animism, I guess.

The Abiding Presence Hugh Martin (Christian Focus)

All my Christian life I have heard people recommend the writings of the 19th century Scots Presbyterian Hugh Martin but somehow I have never got round to reading anything by him. Then last month I was at a conference where one of his books was being given away to some and was only £5 to others and so I bought "The abiding presence" (originally Christ's presence in the Gospel history) and read it. The book begins by making the point that no ordinary book of memoirs concludes with the promise, ‘I am with you always, even to the end of the world.’ But the biography of Jesus is no mere commemoration of the departed; his promise makes the Gospel account a living history. He explores things very carefully and helpfully and provides us with a brilliant book of teaching. I particularly liked the way he pointed out that when Christ was baptised, he identified with us sinners and when we are baptised, we identify with him. It has made me want to read his other books.

All the Knowledge in the World: The Extraordinary History of the Encyclopaedia Simon Garfield

I often enjoy books by journalist types and I have enjoyed other things by Simon Garfield. This cleverly written (he employs an alphabetical approach) survey of the history of encyclopaedias is right up my street. We never had Britannica though my mother would like to have bought it and we certainly had other things in the same sort of league (including some second hand Arthur Mees and some Grolier volumes as well as the Waverley one volume and the Collins modern). This paperback takes you all the way from the earliest books of knowledge through to Wikipedia which has come only in the last 25 years. It was so unpredictable and yet here it is. Truth is you can't cram knowledge into a bottle really and our ultimate need is wisdom not more knowledge. Very enjoyable read.

Life and Works of Munch Amanda O'Neill

I love this series of books. Somehow I missed this volume on Munch's existence until recently. The Norwegian is a fascinating artist well worthy of inclusion alongside Monet, Manet, Modigliani and the others. There is the usual three page introduction then a series of 40 or so wonderful reproductions with short comments for each. There is something rather sad about Munch's life and works and yet dignified and life affirming too.

Life and Works of Arcimboldo Diana Craig

Well illustrated and informative like the others in this lovely series of which there are over fifty. The formula is a three page intro and then short comments with the pictures that appear on every page practically. Arcimboldo is a sixteenth century artist who served the Holy Roman Emperors of his day and yet he is almost Surrealist in most of his works - no wonder they liked him. (There are also some pen and wash sketches that are quite different to the oils). Unusually in this volume there are some paintings not by the artist or dubious, demonstrating how he was often copied. One of his most famous surreal portraits may be of Calvin.

The Emotional Life of Our Lord (Crossway Short Classics) B B Warfield

With its William Morris cover and its bijou presentation, this work is a joy to hold and the content deserves such treatment. With a foreword by Sinclair Ferguson and the briefest of biographical notes, this piece by Warfield, which is not in his published works, is a real gem. In his usual surefooted style, he explores the Gospel references to Christ's emotions or affections and draws careful conclusions. It is a blessing to read such warm and sober reflection on matters that lie at the heart of the faith. I must check out the other items in the series.

William Robertson Smith and B B Warfield

https://banneroftruth.org/us/about/banner-authors/b-b-warfield/

George Reid, Public domain USA, via Wikimedia Commons

The last two subjects in the series of ten biographies were the Scots heretic William Robertson Smith 1846-1894 and the American theological giant B B Warfield 1851-1921.

In 1889 Spurgeon wrote in The Sword and Trowel

"The Free Church of Scotland must, unhappily, be for the moment regarded as rushing to the front with its new theology, which is no theology, but an opposition to the Word of the Lord. That church in which we all gloried, as sound in the faith, and full of the martyrs’ spirit, has entrusted the training of its future ministers to two professors who hold other doctrines than those of its Confession. This is the most suicidal act that a church can commit. It is strange that two gentlemen, who are seeking for something newer and better than the old faith, should condescend to accept a position which implies their agreement, with the ancient doctrines of the church; but delicacy of feeling is not a common article nowadays, and the action of creeds is not automatic, as it would be if consciences were tender. In the Free Church there is a Confession, and there are means for carrying out discipline; but these will be worth nothing without the personal action of all the faithful in that community. Every man who keeps aloof from the struggle for the sake of peace, will have the blood of souls upon his head."

Smith (along with A B Bruce to some extent) was the man who brought Free Church students under liberal teaching and was at least removed from office.

Thomas Carlyle (1795–1881), though not really evangelical or orthodox himself, offered his own assessment of what was going on, saying, “Have my countrymen’s heads become turnips when they think they can hold the premises of German unbelief and draw the conclusions of Scottish evangelical orthodoxy?”

As for B B Warfield the focus was on his stand for inerrancy, his view of Darwin and his far-sightedness in dealing with racism.

Some quotes

The mystical tendency is showing itself in our day most markedly in a wide-spread inclination to decline Apologetics in favour of the so-called testimonium Spiritus Sancti. The convictions of the Christian man we are told, are not the product of reasons addressed to the intellect, but are the immediate creation of the Holy Spirit in his heart. Therefore, it is intimated, we can not only do very well without these reasons, but it is something very like sacrilege to attend to them. Apologetics, accordingly, is not merely useless, but may even become noxious, because tending to substitute a barren intellectualism for a vital faith.

Christian men, under the pressure of their race antipathy, desert the fundamental law of the Church of the Living God, that in Christ Jesus there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman.

Warfield quoted William James with approbation saying 

And here religion comes to our rescue and takes our fate into her hands. There is a state of mind, known to religious men, but to no others, in which the will to assert ourselves and hold our own has been displaced by a willingness to close our mouths and be as nothing in the floods and waterspouts of God. In this state of mind, what we most dreaded has become the habitation of our safety, and the hour of our moral death has turned into our spiritual birthday. The time for tension in our soul is over, and that of happy relaxation, of calm deep breathing, of an eternal present, with no discordant future to be anxious about, has arrived. Fear is not held in abeyance as it is by mere morality, it is positively expunged and washed away.

Dr Needham ended by saying

The treasure-trove of Warfield’s writings shows us one of the finest intellects that ever lived, expounding the many-sided truths of biblical Christianity with profound scholarship and in crystalline prose. When (if I may so put it) I have nothing better to do on a Sunday afternoon, I know I can use my time to excellent effect in picking up and perusing a volume of Warfield, whether on the Divine Messiah of Old Testament prophecy, the emotional life of Jesus, or any of a hundred other topics. 

Catalyst Conference 2023 Day 3

 

Our final day was as good as the previous ones. We again started with David Gibson in Psalm 23 and Stafford Carson on pastoralia, this time on disicpleship and discipline. Sinclair Freguson was again excellent on the pastor as theologian. He made the point that one way or another we have to get systematic theology into our people, which I have always felt and so used various means to inculcate it. The final paper from Jonathan Gibson was on the great commission. Apart from one jarring note of Presbyterian polemic (fair enough in such a conference) that was great. The highlight of the day was perhaps when Dr Ferguson related that well known Warfield story with which he concludes his article “Is the Shorter Catechism Worth While?” which was originally in The Westminster Teacher (April 1910) but that we all know from his Selected Shorter Writings (ed John E. Meeter P&R 1970) Vol 1 pp 383, 384.

What is “the indelible mark of the Shorter Catechism”? We have the following bit of personal experience from a general officer in the United States army. He was in a great western city at a time of intense excitement and violent rioting. The streets were over-run daily by a dangerous crowd. One day he observed approaching him a man of singularly combined calmness and firmness of mien, whose very demeanour inspired confidence. So impressed was he with his bearing amid the surrounding uproar that when he had passed he turned to look back at him, only to find that the stranger had done the same. On observing his turning the stranger at once came back to him, and touching his chest with his forefinger, demanded without preface: “What is the chief end of man?” On receiving the countersign, “Man’s chief end is to glorify God and to enjoy him forever” - “Ah!” said he, “ I knew you were a Shorter Catechism boy by your looks!” “Why, that was just what I was thinking of you,” was the rejoinder.

It is worth while to be a Shorter Catechism boy. They grow to be men. And better than that, they are exceedingly apt to grow to be men of God. So apt, that we cannot afford to have them miss the chance of it. “Train up a child in the way he should go, and even when he is old he will not depart from it.”

10 theologians known by their double initial

1. F F Bruce (Frederick Fyvie)
2. D A Carson (Donald Arthur)
3. N T Wright (Nicholas Thomas)
4. B B Warfield (Benjamin Breckinridge)
5. D M Lloyd-Jones (David Martyn Lloyd-Jones)
6. A W Pink (Arthus Walkington)
7. J P Moreland (James Porter)
8. J I Packer (James Innell) 
9. D M Macleod (Donald M?)
10. A A Hodge (Archibald Alexander)

10 Middle Names of 19th and 20th Century Reformed Theologians

This was suggested by a friend recently. Thanks for the idea. You can do this as a quiz if you are so inclined.

1. Breckinridge 1851-1921

2. Dick 1856-1930

3. Wistar 1870-1937

4. Henley 1812-1862

5. Petigru 1827-1888

6. Walkington 1886-1952

7. Williamson 1803-1886

8. Bouke 1886-1966

9. Grey 1895-1960

10. Joseph 1907-1968

(Benjamin B Warfield, Robert D Wilson, Caspar W Hodge, James H Thornwell, James P Boyce,

Arthur W Pink, John W Nevin, Rienk B Kuiper, Donald G Barnhouse,  Edward J Young,)

(Aidan Wilson Tozer, John Albert Broadus and Robert Lewis Dabney just missed the cut. J Gresham Machen always used his middle name so is not such a good example.)

B B Warfield

It is the ninetieth anniversary of the death of BB Warfield. I thought we could mark it with a repeat of Lloyd-Jones's introduction to a selection of his works in 1958, designed to introduce him to British readers. Taken from here.

 

Biblical Foundations by B B Warfield (Tyndale Press) 1958

Introduction
It would probably be true to say of all conservative evangelicals who take a lively interest in theology that no works have proved to be of more practical help to them and a greater stimulus than those of B. B. Warfield. For myself I shall never forget my discovery of them in a library in Toronto in 1932. My feelings were similar to those of ‘stout Cortez’ as described by Keats. Before me stood the ten sizeable volumes published by Oxford University Press. But, alas, it was the OUP of New York only and not of this country also. Friends and pupils of Warfield had arranged the publication of the volumes. The fact that they were not published in this country is a sad commentary on the state and condition of theological thinking here at that time. The volumes were collections of various articles written by Warfield in journals and encyclopaedias, classified under various headings. Here are some of the titles: Biblical Doctrine; Studies in Theology; Christology and Criticism; Calvin and Calvinism; two volumes on Perfectionism.

Warfield had never written text books on theology in a large and systematic manner, but had contented himself with the publication of a few small works. (This I was given to understand by the late Principal John Macleod of the Free Church College, Edinburgh, was due to his loyalty to his friends and teachers, the Hodges of Princeton, and his fear that anything he might publish might affect the sale of their works.) The ten volumes, however, published about ten years after his death which took place in 1921, have served to compensate us for that loss and to give us the essence of his teaching.

There is even a positive advantage in having his teaching in this form rather than in a more systematic one. Warfield was first and foremost a defender of the faith. The title of his chair in the old Princeton Theological Seminary was "Professor of didactic and polemic theology" and the writing of articles and reviews of books, rather than formal treatises, gives greater scope for the display of this polemical element. Warfield lived and taught and wrote in this period (1880-1921) when what was then called Modernism was virtually in control. It was the age of the 'liberal Jesus' and 'the Jesus of history' who was contrasted with the 'Christ of Paul'. The Bible had been subjected to such drastic criticism that not only was its divine inspiration and unique authority denied but the whole idea of revelation was in question. The Lord Jesus Christ was but a man, 'the greatest religious genius of all time', miracles had never happened because miracles cannot happen, our Lord's mission was a failure, and His death on the cross but a tragedy. The great truths proclaimed in the historic Creeds of the Church, and especially in the great Confessions of Faith drawn up after the Protestant Reformation, concerning the Bible as the Word of God and the person and work of the Lord Jesus Christ were being questioned and rejected by the vast majority of 'scholars'.

While there were many who fought valiantly to stem this tide and to refute the errors which were being propagated, it can be said without any fear of contradiction that B. B. Warfield stood out pre-eminently and incomparably the greatest of all. He was peculiarly gifted for such a task. He had a mathematical mind and had at one time considered the possibility of a career as a mathematician. His precision and logical thinking appear everywhere. Added to this he was a first class New Testament scholar and a superb exegete and expositor. Furthermore, he had received the best training that was available at the time, and not only in his own country. He thus could meet the liberal scholarship on its own grounds and did so.

His method was not to meet criticisms of the traditional theology with mere general philosophical and theological arguments, though he could and did do that also. It was rather along the following lines. He would first state the case as presented by the critic in a fair and clear manner. Then he would proceed to analyse it and deal with it clause by clause and word by word. He was thoroughly familiar with all the literature but for him the test always was "to the law and to the testimony". For him the question was, Was this a true exegesis and interpretation of what the Scripture said? Was it consistent and compatible with what the Scripture said elsewhere? What were the implications of this statement? and so on. It was really the method of the advocate in the law courts who obtains his verdict, not by passionate and emotional appeals to an unlearned jury, but rather as the result of a masterly analysis and patient dissection and refutation of the case of the opponent, followed by a crystal clear and positive exposition of the truth addressed to the 'learned judge on the bench'.

No theological writings are so intellectually satisfying and so strengthening to faith as those of Warfield. He shirks no issue and evades no problems and never stoops to the use of subterfuge. One is impressed by his honesty and integrity as much as by his profound scholarship and learning. The result is that there is a finality and authority about all he wrote. Those who disagreed with him seemed to recognise this. They did so by simply ignoring him. This has continued to be his fate since his death and since the publication of the ten volumes. It is quite amazing to note the way in which this massive theologian is persistently ignored and seems to be unknown. A 'conspiracy of silence' is perhaps the only weapon with which to deal with such a protagonist.

Some may wonder why the writings of such a man who died nearly forty years ago should be republished and may feel that they are of necessity out of date. The answer is that the writings of Warfield are, as indicated above, not merely polemical and designed to expose error, but also positive expositions of truths which are eternal and which are as vital today as they ever have been. This can be said of the subjects dealt with in each chapter of this present volume, the contents of which have been culled from the ten volumes of his writings. Never have they been more urgent than today and the reader will find, thanks to Warfield's particular method, that he will be helped to face and to answer criticisms of the historic evangelical faith in their most modern form and guise.

A final word. While Warfield was such an outstanding scholar and theologian that the most learned can profit by reading him, it is also true to say that any intelligent lay person though lacking in technical knowledge, can be greatly helped by reading him. His mind was so clear and his literary style so chaste and pellucid that it is a real joy to read his works and one derives pleasure and profit at the same time. The selection of subjects for this volume is most judicious and representative and should serve as a perfect introduction to the works of the greatest exponent, expounder and defender of the classic Reformed faith in the 20th Century.

D Martyn Lloyd-Jones

Warfield's darkened room

Also at the Carey there was an allusion to this quotation from Warfield on the Trinity in the Old Testament. I found the reference here.

 

The Old Testament may be likened to a chamber richly furnished but dimly lighted; the introduction of light brings into it nothing which was not in it before; but it brings out into clearer view much of what is in it but was only dimly or even not at all perceived before. The mystery of the Trinity is not revealed in the Old Testament; but the mystery of the Trinity underlies the Old Testament revelation, and here and there almost comes into view. Thus the Old Testament revelation is not corrected by the fuller revelation which follows it, but only perfected, extended, and enlarged.

(B.B. Warfield, “The Doctrine of the Holy Trinity,” quoted by John Frame in The Doctrine of God, 631)

Warfield on the essentiality of the supernatural birth of Jesus

... I can only say that I have myself no doubt whatever of the fact of the supernatural birth of Jesus, as that fact is recorded in the opening chapters of the gospels of Matthew and Luke. I certainly make no question that additional evidence of tremendous weight is brought to this fact by its place in the system of Christianity, com- mended as this system as a whole is by the entire body of proof which we call the " Christian evidences." But I do not believe that it needs this additional evidence for its establishment. And I prefer my readers to understand that I proceed to the consideration of its place in the Christian system with it in my hands, not as a hypothesis of more or less probability (or improbability), but as a duly authenticated actual occurrence, recognized as such on its own direct evidence, and bringing as such its own quota of support to the Christian system of which it forms a part. ...

If, then, it cannot be denied that the supernatural birth of Jesus enters constitutively into the substance of that system which is taught in the New Testament as Christianity — that it is the expression of its supernaturalism, the safeguard of its doctrine of incarnation, the condition of its doctrine of redemption — are we to go on and say that no one can be saved who does not hold this faith whole and entire? The question is thoroughly impertinent. We are discussing, not the terms of salvation, but the essential con- tent of the Christian system; not what we must do to be saved, but what it behoved Jesus Christ to be and to do that he might save us. Say that faith is the instrument by which salvation is laid hold upon ; the instrument by which the prerequisites of the salvation laid hold of by faith are investigated is the intellect. As it is certain that the only Jesus, faith in whom can save, is the Jesus who was conceived by the Holy Ghost, and born of the virgin Mary, according to the Scriptures, it is equally certain that the act of faith by which he is savingly apprehended involves these presuppositions, were its implicates soundly developed. But our logical capacity can scarcely be made the condition of our salvation. The Scriptures do not encourage us to believe that only the wise are called. They even graciously assure us that blasphemy itself against the Son may be forgiven. It would surely be unfortunate if weakness of intellect were more fatal than wickedness of heart. On the whole, we may congratulate our- selves that it was more imperative that Jesus, by whom the salvation has been wrought, should know what it behoved him to be and to do that he might save us, than it is that we should fully understand it. But, on the other hand, it will scarcely do to represent ignorance or error as advantageous to salvation. It certainly is worth while to put our trust in Jesus as intelligently as it may be given to us to do so. And it certainly will over and over again be verified in experience that he who casts himself upon Jesus as his divine Redeemer, will find the fact of the virgin birth of this Saviour not only consonant with his faith and an aid to it, but a postulate of it without which he would be puzzled and distressed.

More here

Also see here

Van Til on Scripture

“The prodigal is at the swine-trough but finds that he cannot as a rational creature feed himself with the husks that non-rational creatures eat. It is in this situation that the present volume goes out, beseeching the prodigal to return to the father’s house. In the father’s house are many mansions. In it alone will the “son” find refuge and food. The presupposition of all intelligible meaning for man in the intellectual, the moral and the aesthetic spheres is the existence of the God of the Bible who, if he speaks at all in grace cannot, without denying himself, but speak in a self-contained infallible fashion. Only in a return to the Bible as infallibly inspired in its autography is there hope for science, for philosophy and for theology. Without returning to this Bible science and philosophy may flourish for a while with his father’s substance. But the prodigal had no self-sustaining principle. No man has till he accepts the Scripture that Warfield presents.”

Cornelius Van Til in his foreword to Warfield's Inspiration and Authority

Last Week 2 Evangelical Library

On Monday evening it was my great privilege to be at the Evangelical Library to hear Ian Hamilton speaking on the theology of Old Princeton. It was an excellent lecture, popular in the best sense and gave a real flavour of the stature of the Princeton giants - Hodge, Warfield, Alexander, etc. The only disappointment was the relatively poor turn out, which as more like twenty than the forty we might have expected. This was probably due to the lecture being given in July rather than the June date it normally gets. I'm sure I also over-estimate the familiarity of the Christian public with these things and in the publicity I should have put a bigger emphasis on the fact that this is a bi-centennial year for Princeton and the fact that it was until 1929 the home of Reformed theology. The recording can be obtained from the Library and will hopefully appear in print form in due time.   

Reading the Bible W

The verities of our faith would remain historically proven true to us — so bountiful has God been in his fostering care — even had we no Bible; and through those verities, salvation, But to what uncertainties and doubts would we be the prey! — to what errors, constantly begetting worse errors, exposed! — to what refuges, all of them refuges of lies, driven! Look but at those who have lost the knowledge of this infallible guide: see them evincing man's most pressing need by inventing for themselves an infallible church, or even an infallible Pope. Revelation is but half revelation unless it be infallibly communicated; it is but half communicated unless it be infallibly recorded. The heathen in their blindness are our witnesses of what becomes of an unrecorded revelation. Let us bless God, then, for his inspired word! And may he grant that we may always cherish, love and venerate it, and conform all our life and thinking to it! So may we find safety for our feet, and peaceful security for our souls.

B B Warfield

Inspiration again

These two quotations from the Nichols' book I thought would be worth highlighting. They are both by Warfield, the first along with Charles Hodge in their book on inspiration and the second from 1893 on the real problem of inspiration.

“it is not in the first instance a principle fundamental to the truth of the Christian religion."
"We found the whole Christian system on the doctrine of plenary inspiration as little as we found it upon the doctrine of angelic existences."

I find myself partly resisting the idea and I'm sure many a Christian would struggle with it I dare say but it is surely correct.

JOC Lectures on Scripture 1

It was my privilege once again today to be among the privileged few at the John Owen Centre in nearby Finchley for lectures this time from fellow blogger Iain D Campbell on the doctrine of Scripture. We began with brief biblical introduction (taking in Psalm 19, John 10:35, 2 Timothy 3:16, etc). We then went on to look at Westminster Theological Seminary and Scripture. We began with Machen (see this Daryl Hart essay via here) moved on to Murray (in the Infallible Word symposium, outline here) and E J Young (Thy Word is Truth). We also looked at Sinclair Ferguson in Harvie Conn's symposium (outline here).

We then turned to Old Princeton beginning with Turretin (whose tome Hodge would have used), passing over Hodge himself and focusing on Warfield, especially his inaugural address at Western in 1881 and his essay with A A Hodge on Inspiration (see here). I notice that several Warfield articles are here. In the afternoon we looked at the opening chapter of the Westminster Confession which, though familiar, was worth going through together its finely balanced statements.

DMLJ 22 Warfield

Contemporary photograph, Public domain, via Wikimedia Commons

This very interesting one is from a British collection of Warfield articles first published in 1958

Introduction

It would probably be true to say of all conservative evangelicals who take a lively interest in theology that no works have proved to be of more practical help to them and a greater stimulus than those of B. B. Warfield. For myself I shall never forget my discovery of them in a library in Toronto in 1932. My feelings were similar to those of ‘stout Cortez’ as described by Keats. Before me stood the ten sizeable volumes published by Oxford University Press. But, alas, it was the OUP of New York only and not of this country also. Friends and pupils of Warfield had arranged the publication of the volumes. The fact that they were not published in this country is a sad commentary on the state and condition of theological thinking here at that time.
The volumes were collections of various articles written by Warfield in journals and encylopaedias, classified under various headings. Here are some of the titles: Biblical Doctrine; Studies in Theology; Christology and Criticism; Calvin and Calvinism; two volumes on Perfectionism.
Warfield had never written text books on theology in a large and systematic manner, but had contented himself with the publication of a few small works. (This I was given to understand by the late Principal John Macleod of the Free Church College, Edinburgh, was due to his loyalty to his friends and teachers, the Hodges of Princeton, and his fear that anything he might publish might affect the sale of their works.) The ten volumes, however, published about ten years after his death which took place in 1921, have served to compensate us for that loss and to give us the essence of his teaching.
There is even a positive advantage in having his teaching in this form rather than in a more systematic one. Warfield was first and foremost a defender of the faith. The title of his chair in the old Princeton Theological Seminary was "Professor of didactic and polemic theology" and the writing of articles and reviews of books, rather than formal treatises, gives greater scope for the display of this polemical element. Warfield lived and taught and wrote in this period (1880-1921) when what was then called Modernism was virtually in control. It was the age of the 'liberal Jesus' and 'the Jesus of history' who was contrasted with the 'Christ of Paul'. The Bible had been subjected to such drastic criticism that not only was its divine inspiration and unique authority denied but the whole idea of revelation was in question. The Lord Jesus Christ was but a man, 'the greatest religious genius of all time', miracles had never happened because miracles cannot happen, our Lord's mission was a failure, and His death on the cross but a tragedy. The great truths proclaimed in the historic Creeds of the Church, and especially in the great Confessions of Faith drawn up after the Protestant Reformation, concerning the Bible as the Word of God and the person and work of the Lord Jesus Christ were being questioned and rejected by the vast majority of 'scholars'.
While there were many who fought valiantly to stem this tide and to refute the errors which were being propagated, it can be said without any fear of contradiction that B. B. Warfield stood out pre-eminently and incomparably the greatest of all. He was peculiarly gifted for such a task. He had a mathematical mind and had at one time considered the possibility of a career as a mathematician. His precision and logical thinking appear everywhere. Added to this he was a first class New Testament scholar and a superb exegete and expositor. Furthermore, he had received the best training that was available at the time, and not only in his own country. He thus could meet the liberal scholarship on its own grounds and did so.
His method was not to meet criticisms of the traditional theology with mere general philosophical and theological arguments, though he could and did do that also. It was rather along the following lines. He would first state the case as presented by the critic in a fair and clear manner. Then he would proceed to analyse it and deal with it clause by clause and word by word. He was thoroughly familiar with all the literature but for him the test always was "to the law and to the testimony". For him the question was, Was this a true exegesis and interpretation of what the Scripture said? Was it consistent and compatible with what the Scripture said elsewhere? What were the implications of this statement? and so on. It was really the method of the advocate in the law courts who obtains his verdict, not by passionate and emotional appeals to an unlearned jury, but rather as the result of a masterly analysis and patient dissection and refutation of the case of the opponent, followed by a crystal clear and positive exposition of the truth addressed to the 'learned judge on the bench'.
No theological writings are so intellectually satisfying and so strengthening to faith as those of Warfield. He shirks no issue and evades no problems and never stoops to the use of subterfuge. One is impressed by his honesty and integrity as much as by his profound scholarship and learning. The result is that there is a finality and authority about all he wrote. Those who disagreed with him seemed to recognise this. They did so by simply ignoring him. This has continued to be his fate since his death and since the publication of the ten volumes. It is quite amazing to note the way in which this massive theologian is persistently ignored and seems to be unknown. A 'conspiracy of silence' is perhaps the only weapon with which to deal with such a protagonist.

Some may wonder why the writings of such a man who died nearly forty years ago should be republished and may feel that they are of necessity out of date. The answer is that the writings of Warfield are, as indicated above, not merely polemical and designed to expose error, but also positive expositions of truths which are eternal and which are as vital today as they ever have been. This can be said of the subjects dealt with in each chapter of this present volume, the contents of which have been culled from the ten volumes of his writings. Never have they been more urgent than today and the reader will find, thanks to Warfield's particular method, that he will be helped to face and to answer criticisms of the historic evangelical faith in their most modern form and guise.

A final word. While Warfield was such an outstanding scholar and theologian that the most learned can profit by reading him, it is also true to say that any intelligent lay person though lacking in technical knowledge, can be greatly helped by reading him. His mind was so clear and his literary style so chaste and pellucid that it is a real joy to read his works and one derives pleasure and profit at the same time.

The selection of subjects for this volume is most judicious and representative and should serve as a perfect introduction to the works of the greatest exponent, expounder and defender of the classic Reformed faith in the 20th century.

D Martyn Lloyd-Jones

Westminster 09 2b

It was my privilege to chair in the afternoon the session on Darwin. Ken Brownell spoke on the attitudes of C and A A Hodge and Warfield (no time for Machen) to evolution. It was a fascinating, informative and challenging paper. The discussion was rather wide ranging and ran over slightly but was very stimulating. Here are Ken's five concluding principles.
1. Like old Princeton we must be committed to a high doctrine of Scripture and as infallible and inerrant word of God. The Bible is in the end our touchstone but while we must have the same high view of Scripture we will have differing legitimate interpretations. In relation to science we may have to revise our interpretations as the church has done before, but only cautiously and after long reflection. As Charles Hodge said there will be a struggle in this, but we can trust the Holy Spirit to guide us. But here we need to do better than the Princetonians. In this area they were strangely weak in their exegesis of the relevant Biblical passages in spite of having such a high view of Scripture.
2. Like old Princeton we must be robustly and enthusiastically Calvinistic in theology, not only in understanding how God saves, but also in how he works in the world. The Princetonians’ doctrine of providence and the absolute sovereignty of God helped them in their assessment of the idea of evolution. Likewise a Calvinistic view of reality will help us face many of the challenges of science today.
3. Like old Princeton we should have a deep respect for the scientific enterprise. I sometimes get the impression that some Christians are deeply suspicious of science. That is not something Hodge and company could understand. Perhaps they had a too high an estimation of the objectivity of scientists, but some Christians may have too low an estimation. While sin affects the scientific enterprise as much as everything else, God’s common grace is operative. There needs to be respect for scientists, support for Christians working in science and respectful dialogue particularly in this area of evolution.
4. Like old Princeton we must engage in this dialogue with courtesy and respect for those with whom we disagree. Nothing brings more discredit on evangelical Christianity than the intemperate way in which we sometimes deal with our opponents. The Princeton theologians always dealt with those they opposed with courtesy and respect; they were gentlemen controversialists and we should be as well. Among other things that means being fair in the way we assess the views of those we oppose. A good example of this in another area of controversy is the way John Piper evaluated N T Wright’s views in his book on justification.
5. Like old Princeton we must remember that the big battle is not on the details of how God created things, but with naturalistic materialism that has no place for God. This was the big issue for old Princeton and it must be for us. Whatever our specific views on many aspects of the evolution debate all Christian theists need to stand together to contend for the Christian worldview. He closed with a quote from Kuyper on evolution
Evolution is a newly conceived system, a newly established theory, a newly formed dogma, a newly emerged faith. Embracing and dominating all of life, it is diametrically opposed to the Christian faith and can erect its temple only on the ruins of our Christian confession… And therefore against that system of the aimlessly and mechanistically constructed cosmos we set our full-fledged resistance. We must not only defend ourselves against it but attack it… Over against Nietzsche’s Evolution-law that the strong must tread the weaker we cling to the Christ of God who seeks the lost and has mercy on the weak. Over against the undirected mechanism of evolution we present faith in that Eternal Being who “has worked and continues to work all things after the counsel of His will” [Eph. 1:11]. Over against the selection that selects the species and neglects the individual, we cling to Election… Over against the annihilation of the individual person in the grave we continue to testify to the coming judgment and of an eternal glory. And over against the altruism that is nothing more than a “transformed” and therefore disguised egoism we raise up the fire of eternal love that burns in God’s Father-heart, a holy spark of which has leaped to our own… And so I conclude by returning to what was, is now, and ever will be the starting point of the Confession for the entire Christian church on earth, by maintaining over against Evolution the first of all articles of faith: I BELIEVE IN GOD ALMIGHTY, CREATOR OF HEAVEN AND EARTH.

Geoff Thomas on B B Warfield

Follow this link to the Calvin500 blog for a brief piece on B B Warfield by my father-in-law.