That there is a crisis in the church cannot be denied or ignored. Its character, however, is not easily assessed. Clarity on the fundamental issues is important. One speaks of crisis only when the fundamentals are attacked. “If the foundations be destroyed what can the righteous do?” Psalm 11.
Today many of God’s people are deeply disturbed over the spiritual status of the church. This concern is heard in all corners of the church. Some are at the point of exasperation and despair. Their major disappointment is over the lack of leadership behind which to rally. Extreme care should be exercised against confusing crucial issues with those open to honest differences of viewpoint. The apostate mind and the false church love to divide God’s people on irrelevant issues and conquer.
Calvin’s Stance
In speaking on Calvinism and the contemporary crisis in the church, we do well to begin with John Calvin. Our main contention is that the crisis we face results from the loss of a true understanding and implementation of that which is most pronounced in John Calvin’s thinking.
God’s Word, the Starting Point
Calvin’s starling point was the Word of God. To him the Scriptures were divinely inspired in all parts, carrying divine authority. As such they constitute the key to all meaning and understanding. The sovereign Creator, Redeemer, Recreator speaks in that Word. He declares His grace, will, mind, His law for all life and activity. Here is revealed His program of redemption and recreation in Jesus Christ, His Son. Therefore believers must respond to God’s Word with loving, covenantal faith and obedience. The Bible is the rule, the directive, for their entire thought and life. Furthermore, that Word is the source of the believers’ spiritual strength. They become fruitful in Christ through prayerful attention to that Word.
Calvin affirmed that men dare not trifle with God’s Word. Regardless of the difficulties men encounter in the study of the Bible, there may be no questioning of its reliability, authority, infallibility. Calvin’s entire world and life view stands wholly upon, rises majestically out of God’s Word, its unity of meaning, its wholeness of thought. “In thy light shall we see light.” Psalm 36:9.
The Believers’ Central Task
What, according to Calvin, constituted the central task of the redeemed community? To give the sovereign God, in Jesus Christ the sovereign Lord. the glory due His name. Based upon the universal Kingship of Christ, that task is universal in scope. Christ redeemed not only sinners but also the entire creation from Satan’s dominance. For man and the creation stand integrally related. One cannot think of man apart from the creation or the creation apart from man. As man and the creation fell from the fellowship of the Creator through man’s disobedience, so in Christ, the Redeemer of the new humanity, both man and the creation are restored by His obedience and atoning sacrifice. Christ is King over all! “All power (authority) is given unto Me in heaven and earth.” Matthew 28:18. No area of life stands outside of Christ’s reign and law. The redeemed are everywhere in His territory as His subjects, citizens. In all life they must render obedient service to God in Christ. Thus all life is religion. The distinction between the religious and the secular is false. In all life men reveal either the false or the true religion, are either for or against Christ’s reign and service.
Thus the task, calling, and responsibility of believers is clearly indicated. We are to know the mind, will, purpose and law of the sovereign God as presented in Scripture. God’s Word is in the center. Preaching is crucial for the kingdom life. But it must be dynamic, relevant, expository in character. It is to strengthen the spiritual life of believers, not as an end in itself, but as the means to accomplish their glorious kingdom obligation. The Word, the will of God, is to be moved from the pulpit through the hearts of the believing community, into every nook and cranny of Christ’s domain. This was Calvin’s main thrust. All Bible study was to have this objective—be that for which Christ laid hold of us, namely, to walk worthily of our high calling. That calling is universal in sweep.
Putting this in other words, we are to live reformationally in all of life. Calvin was first and foremost a reformer. Evangelism for him was world-wide reformation, bringing the reign and law of Christ everywhere. Men are to be called back to Christ the sovereign King. Total obedience to Him is the Gospel of the Kingdom. And he had an evangelical fervor about this. H. Seeborg writes, “This humanistically trained Frenchman was above all an evangelical Christian, his whole world-view was determined by his evangelical spirit.” (cf. Meeter’s, The Basic Ideas of Calvinism, p. 32)
The believing community, the spiritual body of Christ, is called upon in Christ, through the power and direction of the Word and Spirit, to glorify the Creator by honoring His laws in the entire creation and thus promote the God-ordained goal for His creation. All opposition to God’s will and purpose, His laws, rule, must be countered by a biblically directed witness and activity. In no area of life may the believers allow the unbelievers to go unchallenged. The creation is not theirs. It is Christ’s, and the believers’ in Him. Such witness occasions the antithesis. God’s people do not come with the antithesis. They come with the authority of Christ, the gospel of the Kingdom. This is met with stubborn resistance and 6erce opposition, the antithesis.
Calvin’s Polemics and the Believer’s Central Calling
Calvin permitted nothing to blur his vision of this central, high calling or to cool his ardor, zeal for this responsibility to his sovereign God. In this context we ought to understand Calvin’s polemics, his defense of the Faith. When men attacked some fundamental, essential teaching of God’s Word, Calvin responded with all the cogency of his biblically directed mental acumen. Why? That Book is the voice of the sovereign God. It speaks as a unity, as a whole. To attack its parts is to strike at the whole. To live reformationally, to fulfill our calling demands that the Word as a unity go forth, be proclaimed in the wholeness of its message.
A look at Calvin’s defense of predestination serves to illustrate our point. Those who equate Calvinism with predestination, at the expense or the minimizing of his main objective—worldwide reformational kingdom life—do Calvin a serious injustice. Predestination came to the forefront in Calvin’s writings only because of the attacks of such men as Pighuis. Calvin defended predestination because it was an essential part of that Word which called him to that larger, world-wide reformational, Kingdom life. However, not predestination is the fundamental principle of Calvinism, rather God’s sovereignty which integrally, Scripturally includes predestination. This observation is necessary in evaluating the present crisis in the church. The vitality of Calvin’s thought, that which gave it breadth, depth, scope, dynamic, that which caused it to spread with amazing speed across the entire continent was its world-and-life, total reformational character.
Subsequent History of Calvinism
What happened to Calvinism relatively soon after Calvin’s era? The church began to withdraw within itself. Lost was the world-and-life, total reformational program. The sovereignty of God principle faded into the background, was sapped of its vitality. This opened the doors widely for the advance of secularistic humanism. With its man-centered, man-glorifying, this-worldly, Bible-denying philosophy, humanism Hooded the world, dominated the scene.
What effect did this have upon the believing community? The backwash of humanism into the church led to the secularization of a large segment of the membership. Worldliness was reflected in their living, an unspiritual attitude prevailed. Theology and the pulpit suffered from the everywhere present, subtle and not so subtle, pervading influence of humanism. When the church lost the initiative, offense, the leaven of secularism worked its way deeply into the fiber of the believing community.
The spiritually concerned sensed the problem, but, having been blinded to the central demand of the sovereign Lord, could not come up with an adequate program. In fact the very programs adopted evinced the thinking of the secularists. For the false dichotomy between nature and grace, faith and reason, the religious and the secular had a pronounced influence upon their defense against worldliness. This took on various forms such as world flight, separatism, the emphasis upon personal piety, individual witness, soul-snatching. Particular stress was given to doctrinal purity. Keep the church pure. Now we should never minimize the place and importance of all this. Nor ought we to ridicule these faithful followers of the Lord. Indeed not! Without their basically committed and sincere efforts the door to reformational revival would have been closed. Yet we must learn from their failure. A defensive program, with a little spill-over of piety and moralism into the world, is not sufficient. Humanism, unchallenged on all fronts by the believing community, continues to eat its way at the vitals. Soon the church was overwhelmed by liberal thinking and worldliness.
Kuyper Leads Reform
Such was the situation when Groen Van Prinsterer and Abraham Kuyper came onto the scene in the Netherlands. These men saw with amazing spiritual clarity that secularistic humanism demands the answer of total biblical, reformational life. Rightly, Kuyper realized that this must begin with the instituted church. Clean out liberal theology, compromise, worldliness. But also revive sound, relevant, expository, reformational, Kingdom preaching. Then Bible study, piety, morality receive new vitality and perspective. And the body of believers are again on the Kingdom scene. Kuyper stimulated and gained incredible fruits relative to communal action on the part of the body of believers. This was real Calvinism.
Kuyper also insisted upon Christian education on all levels as absolutely crucial, indispensable for the Kingdom program. Especially in this area humanism does its most damaging work. For in the schools the battle for the minds of the youth is waged. And in the field of learning one is confronted with the entire creation. Here the thinking, outlook, spirit is set. Only through a Biblically directed, reformational education can God’s covenant people be fully armed against the all pervasive leaven of humanism, and be equipped for covenantal, obedient living on all fronts.
After Kuyper’s Day
The history of Calvinism subsequent to Kuyper’s day in the Netherlands is not an encouraging story. From all we hear and read, things have not fared well. No doubt the war had its negative effects. War breaks down the social pattern and opens the way to a host of adverse influences. After the war Kuyper’s Calvinistic program just did not get off the ground again. The results are there for all to examine. Evidently it is a sad state of affairs. Secularistic humanism is having a field day with its inevitable consequences in the life of the believing community.
Calvinism and the Christian Reformed Church
Calvinism got off to a good start with our people in America. Already the earlier immigrants in the 1850’s under Van Raalte’s leadership indicated the wider Calvinistic outlook. And with the later waves of immigrants who were under Kuyper’s influence came the resurgence of Calvinism. There is ample historical evidence to substantiate this. Think of the vigorous Christian school movement in the early 1900’s. Our fathers did not have in mind separatistic little schools. They thought in terms of preparation for the total Kingdom life. The same was true of the Men’s Federation and the Young Calvinist League. Here was societal, communal study of God’s Word for Kingdom living. The intent was not Bible study for its own sake or merely for devotional purposes. The name, Young Calvinist, itself suggests the high purpose of the organization. In like spirit there was organized the Christian Labor Association. This was to bring Christ on the forefront in labor and management affairs.
The Christian Reformed community may not have been large but it certainly was a formidable group with genuine Calvinism coursing through its veins. Church life was characterized by sound, expository, dynamic preaching, generally earnest piety, an aggressive, positive program against worldliness, and a determination to maintain our doctrinal standards. True, there were those who considered the church’s stand on worldly amusements as legalistic. And a recent Synod has taken away the “sting” of legalism from our position on worldliness. Although one can appreciate the basic spirit of the “new” stand because it does have a reformational ring to it, one wonders whether or not the believing community will actually grapple with the problem as Synod urges. To date, conventional practice indicates that our people are almost overjoyed with their new found freedom and that the real problem is being shoved under the rug. One wonders whether or not we have moved from the so-called “legalism” to a position of “license.” But if the road is opened to a more vital Calvinism, we can rejoice. Can we be hopeful that this will result?
That question brings us to the current status of Calvinism among us. Without a far greater consciousness of and zeal for Calvinism in our circles, the future holds precious little promise. Secularistic humanism is eating its way so rapidly and deeply into our Reformed community that one is frightened by it. What actually happened to allow this? One does not easily place his finger on this. So many factors enter the picture. However, one thing is quite clear. Calvinism with its regard for God’s authoritative Word, its regard for His sovereign Lordship, God’s call to live reformationally out of the power of the Word and Spirit in all of life has lost its vigor. While we were busy with internal struggles, the world “out-there” was left to the secularistic, worldly mind—not the mind of Christ. We Christians learned to live along with the current of the times, to listen to, to adopt the basically humanistic view of industry, labor, pleasure, political theory, yes, and even to join its adherents. To salve our consciences we settled for the “right” and “opportunity” to bring a little of the leaven of the Word, a few pietistic, moralistic comments and to make a few tiny pin pricks of influence here and there. But to bring Christ’s Word, mind, law, program in its relevancy for all of life, to challenge the unified system of apostate thinking with the unified all encompassing program of our sovereign King, this was conveniently scuttled. Hence the ugly monster of secularistic (worldly) humanism has taken a strong grip upon our people.
Take a good look at our present situation. What is the status of the Christian Labor Association? Al~ though the Synod has encouraged our people to affiliatc with and support this organization, it actually enjoys very little interest. Fighting for its existence and place in the face of a grueling struggle, without the undergirding moral support of the believing community, it not only founders, but, according to some, has itself partially succumbed to the leaven of humanism.
And how strongly are we committed to Christian education? Is it viewed in the light of our Calvinistic, reformational context? Do we affirm it to be crucial, indispensable for our Christian calling? If so, how are we to explain the indifference, even opposition, to Christian education on the part of a few of our own ministers? What strange views and practices are in evidence among us. More and more young people are becoming enamored of teaching in the secular schools. Many parents are less assured of Christian education’s fundamental position in the Kingdom life. We are losing children in an increasing number to the secular schools. Why? It is our contention that this results from the loss of a truly Biblical, reformational, Calvinistic conviction. Secularistic humanism has succeeded in robbing our hearts of a true zeal for Christian education. The future of our Christian schools is in serious jeopardy. To save the day, not only the instituted church but the schools also must move from a timid defensive to a vigorous offensive.
However, it must be the offensive of a truly reformational, Biblical nature. Some among us are showing an offense that does not abet Calvinism. We refer to recent controversies in our circles on the infallible question, the love of God issue, the Genesis problem, and the ecumenical debate. There is sufficient indication that, relative to all these matters, the backwash of humanism has penetrated om theology. What is disconcerting is that the church is deeply divided on these subjects. The vote is getting close, even though thus far we have been able to ward off the “new-theology.” Without an early revival of total reformational, Biblical, Kingdom activity, the leaven of secularistic humanism will lead to the dominance of the “new theology.” Particularly in our higher educational institutions must secularistic humanism be met head-on with Biblically directed, reformational learning. All of us should concern ourselves with this serious issue. We gain nothing by pointing an accusing finger at this institution or that one.
Let those who are disturbed about the spiritual status of the church also learn from the past. Facing the awesome power of humanism, the faithful have been inclined to withdraw from the world “out there.” An unhealthy situation has developed. There is a nervous emphasis upon doctrinal purity, piety, moralism, world flight as though this is the whole of life. Bible study, church activity, Christian education, preaching and missions are in danger of a limited horizon, a kind of pietistic, fundamentalistic, individualistic thrust and tone. Our people may mean well with all this. And much of what is being done is very important. However, with a defensive program alone or primarily, one cannot overcome the constant bombardment, the insidious, everywhere present, working of secularism. One hole in the dike can be plugged only to find many more holes opening elsewhere. And secularism has a way of rearing its ugly head in a surprising and alarming manner. There are, for example, those who would almost give their lives in the defense of sound doctrine, and yet demonstrate in their actions a thoroughly materialistic, secularistic spirit, an almost closed mind toward a world-wide, total reformational Biblical program. It is comparable to the old “business is business and religion is religion” type of attitude. But that is what happens when Christians leave the world to the apostate mind.
What must be done?
Due Respect for Our Confessions
We have always affirmed that the Holy Spirit leads Christ’s church into all truth. Throughout history a clearer understanding of God’s Word has resulted from doctrinal controversy. After years of study, writing, and debate, the ecclesiastical assemblies have come to conclusions expressed in our Confessions. Although one does not classify these statements as being infallible, they do deserve the high respect of the ecclesiastical community which officially subscribes to them. One does not readily question them or set out to disprove their contents. Such a spirit is, indeed, presumptuous. Only when one, through his sincere, honest, thorough study and evaluation, is compelled to question the Scriptural soundness of some teaching in our Confessions, does he begin to make these questions known. And then great care should be exercised. Quiet discussion on the subject with reputable scholars of God’s Word should be pursued. When such exchange of thought confirms one in his opposing convictions, the proper ecclesiastical procedure should be followed.
Unless this spirit and procedure be honored among us, there can be no peace, no climate of trust, no friendly, fruitful dialogue. As soon as anyone person or group of individuals arrogate(s) to himself or themselves the freedom to walk outside the boundaries of the confessions, the basic regard for the Holy Spirit’s leading into all truth is violated.
Communal Christian Action
In this context of due regard for our confessions, the believing community must come to grips speedily with its reformational, Kingdom task. Under the leadership of the institutional church, through the vigorous, relevant, challenging, Kingdom-oriented preaching of God’s Word, a new day of Christian social action should dawn. We have the foundation for such endeavor in our system of Christian education. Our entire educational program should be infused with a vibrant Calvinistic, world-and-life spirit. The great calling and task of the believing community must underlie and encompass the total educational endeavor. This can be accomplished only by much study, reflection, and discussion. All of us—parents, children, teachers, preachers, employers, employees, men in all walks of life—must be aroused, awakened to the glorious responsibility of making the Word, the mind, the will and the reign of Christ known and observed in our world.
Obviously this task requires communal Christian action. We can engage in endless debate over the question whether or not we are to do this individually or communally in the intricate patterns and structures of our present day society. Of course, there is always the need and demand for individual witness. We will constantly be confronted with the nagging problem where individual action begins and communal action ends. But surely there are large areas, basic fields where only communal action can satisfy the clear demands of our sovereign Lord. Hope of penetrating these areas—labor, education, politics, entertainment, communications, e.g.—by individual testimony has long been demonstrated to be without foundation. Christians attempting this, to the neglect of corporate action, have failed miserably. Our present social ills make this abundantly clear. And the influence of secularistic humanism upon the believing community is a frightening story.
Heeding the Call
The time for action has come. Everywhere in our nation we witness group action. The secular man has no problem finding his allies in promoting his cause. Yet Christians hesitate to unite. Why? We hear many voices in our circles bemoaning the sad state of affairs in our denomination, in our educational institutions, in our world. What must be done? We must come together as God’s people from all walks of life and talk over the issues, problems, and programs, the machinery for reformational action.
Already the Spirit of God has given a vision of communal action to several in our circles. All are acquainted with the work along this line in Canada. Thank God for these brave men of God. But in the States things are also stirring. Northwest Iowa is the center of a rapidly growing Christian Action Foundation with other groups spawning throughout our nation—Chicago, Grand Rapids, New Jersey. This organization is planning a summer conference in 1969. It will be open to all who are truly eager for the revival of our faith. Soon the call will go out inviting men and women, young and old, to gather together. We hope a solid representation of God’s people from all across our nation will respond.
Christian Optimism
We owe this to our Lord, to ourselves, and to the coming generation, to our youth. Our youth are keenly disappointed with, almost disillusioned by, what we have been offering them. Is there nothing more to the Christian life than cozy little prayer and worship corners? Is there notl1ing more than constant harangues over this or that doctrine (important as these may be)? Youth want to get beyond the rudiments, beyond the inspiration line, to where the action is—not just any action—no, the action of a victorious King, with aroused subjects, citizens. How dare we disappoint them further?
We have every reason for optimism, if only we are faithful to our Christ. Recall to mind the vision of Daniel in which he saw the great image representing the kingdoms of our world, the secular reigns. Suddenly Daniel beheld a stone hewn out of the mountain side, untouched by human hand. Down the mountain slope it rolled, guided by the eye of heaven from whence it came. Yes, it was on target. With a thunderous clash it completely demolished the image, and, no doubt, with nothing more than a mere bruise to itself. So is the King and the Kingdom of the believers. It cannot and will not fail. Either we fall on that Rock, Jesus Christ, build upon Him, or that Rock falls crushingly upon us.
Rev. B.J. Haan is President of Dordt College, Sioux Center, Iowa.
Today many of God’s people are deeply disturbed over the spiritual status of the church. This concern is heard in all corners of the church. Some are at the point of exasperation and despair. Their major disappointment is over the lack of leadership behind which to rally. Extreme care should be exercised against confusing crucial issues with those open to honest differences of viewpoint. The apostate mind and the false church love to divide God’s people on irrelevant issues and conquer.
Calvin’s Stance
In speaking on Calvinism and the contemporary crisis in the church, we do well to begin with John Calvin. Our main contention is that the crisis we face results from the loss of a true understanding and implementation of that which is most pronounced in John Calvin’s thinking.
God’s Word, the Starting Point
Calvin’s starling point was the Word of God. To him the Scriptures were divinely inspired in all parts, carrying divine authority. As such they constitute the key to all meaning and understanding. The sovereign Creator, Redeemer, Recreator speaks in that Word. He declares His grace, will, mind, His law for all life and activity. Here is revealed His program of redemption and recreation in Jesus Christ, His Son. Therefore believers must respond to God’s Word with loving, covenantal faith and obedience. The Bible is the rule, the directive, for their entire thought and life. Furthermore, that Word is the source of the believers’ spiritual strength. They become fruitful in Christ through prayerful attention to that Word.
Calvin affirmed that men dare not trifle with God’s Word. Regardless of the difficulties men encounter in the study of the Bible, there may be no questioning of its reliability, authority, infallibility. Calvin’s entire world and life view stands wholly upon, rises majestically out of God’s Word, its unity of meaning, its wholeness of thought. “In thy light shall we see light.” Psalm 36:9.
The Believers’ Central Task
What, according to Calvin, constituted the central task of the redeemed community? To give the sovereign God, in Jesus Christ the sovereign Lord. the glory due His name. Based upon the universal Kingship of Christ, that task is universal in scope. Christ redeemed not only sinners but also the entire creation from Satan’s dominance. For man and the creation stand integrally related. One cannot think of man apart from the creation or the creation apart from man. As man and the creation fell from the fellowship of the Creator through man’s disobedience, so in Christ, the Redeemer of the new humanity, both man and the creation are restored by His obedience and atoning sacrifice. Christ is King over all! “All power (authority) is given unto Me in heaven and earth.” Matthew 28:18. No area of life stands outside of Christ’s reign and law. The redeemed are everywhere in His territory as His subjects, citizens. In all life they must render obedient service to God in Christ. Thus all life is religion. The distinction between the religious and the secular is false. In all life men reveal either the false or the true religion, are either for or against Christ’s reign and service.
Thus the task, calling, and responsibility of believers is clearly indicated. We are to know the mind, will, purpose and law of the sovereign God as presented in Scripture. God’s Word is in the center. Preaching is crucial for the kingdom life. But it must be dynamic, relevant, expository in character. It is to strengthen the spiritual life of believers, not as an end in itself, but as the means to accomplish their glorious kingdom obligation. The Word, the will of God, is to be moved from the pulpit through the hearts of the believing community, into every nook and cranny of Christ’s domain. This was Calvin’s main thrust. All Bible study was to have this objective—be that for which Christ laid hold of us, namely, to walk worthily of our high calling. That calling is universal in sweep.
Putting this in other words, we are to live reformationally in all of life. Calvin was first and foremost a reformer. Evangelism for him was world-wide reformation, bringing the reign and law of Christ everywhere. Men are to be called back to Christ the sovereign King. Total obedience to Him is the Gospel of the Kingdom. And he had an evangelical fervor about this. H. Seeborg writes, “This humanistically trained Frenchman was above all an evangelical Christian, his whole world-view was determined by his evangelical spirit.” (cf. Meeter’s, The Basic Ideas of Calvinism, p. 32)
The believing community, the spiritual body of Christ, is called upon in Christ, through the power and direction of the Word and Spirit, to glorify the Creator by honoring His laws in the entire creation and thus promote the God-ordained goal for His creation. All opposition to God’s will and purpose, His laws, rule, must be countered by a biblically directed witness and activity. In no area of life may the believers allow the unbelievers to go unchallenged. The creation is not theirs. It is Christ’s, and the believers’ in Him. Such witness occasions the antithesis. God’s people do not come with the antithesis. They come with the authority of Christ, the gospel of the Kingdom. This is met with stubborn resistance and 6erce opposition, the antithesis.
Calvin’s Polemics and the Believer’s Central Calling
Calvin permitted nothing to blur his vision of this central, high calling or to cool his ardor, zeal for this responsibility to his sovereign God. In this context we ought to understand Calvin’s polemics, his defense of the Faith. When men attacked some fundamental, essential teaching of God’s Word, Calvin responded with all the cogency of his biblically directed mental acumen. Why? That Book is the voice of the sovereign God. It speaks as a unity, as a whole. To attack its parts is to strike at the whole. To live reformationally, to fulfill our calling demands that the Word as a unity go forth, be proclaimed in the wholeness of its message.
A look at Calvin’s defense of predestination serves to illustrate our point. Those who equate Calvinism with predestination, at the expense or the minimizing of his main objective—worldwide reformational kingdom life—do Calvin a serious injustice. Predestination came to the forefront in Calvin’s writings only because of the attacks of such men as Pighuis. Calvin defended predestination because it was an essential part of that Word which called him to that larger, world-wide reformational, Kingdom life. However, not predestination is the fundamental principle of Calvinism, rather God’s sovereignty which integrally, Scripturally includes predestination. This observation is necessary in evaluating the present crisis in the church. The vitality of Calvin’s thought, that which gave it breadth, depth, scope, dynamic, that which caused it to spread with amazing speed across the entire continent was its world-and-life, total reformational character.
Subsequent History of Calvinism
What happened to Calvinism relatively soon after Calvin’s era? The church began to withdraw within itself. Lost was the world-and-life, total reformational program. The sovereignty of God principle faded into the background, was sapped of its vitality. This opened the doors widely for the advance of secularistic humanism. With its man-centered, man-glorifying, this-worldly, Bible-denying philosophy, humanism Hooded the world, dominated the scene.
What effect did this have upon the believing community? The backwash of humanism into the church led to the secularization of a large segment of the membership. Worldliness was reflected in their living, an unspiritual attitude prevailed. Theology and the pulpit suffered from the everywhere present, subtle and not so subtle, pervading influence of humanism. When the church lost the initiative, offense, the leaven of secularism worked its way deeply into the fiber of the believing community.
The spiritually concerned sensed the problem, but, having been blinded to the central demand of the sovereign Lord, could not come up with an adequate program. In fact the very programs adopted evinced the thinking of the secularists. For the false dichotomy between nature and grace, faith and reason, the religious and the secular had a pronounced influence upon their defense against worldliness. This took on various forms such as world flight, separatism, the emphasis upon personal piety, individual witness, soul-snatching. Particular stress was given to doctrinal purity. Keep the church pure. Now we should never minimize the place and importance of all this. Nor ought we to ridicule these faithful followers of the Lord. Indeed not! Without their basically committed and sincere efforts the door to reformational revival would have been closed. Yet we must learn from their failure. A defensive program, with a little spill-over of piety and moralism into the world, is not sufficient. Humanism, unchallenged on all fronts by the believing community, continues to eat its way at the vitals. Soon the church was overwhelmed by liberal thinking and worldliness.
Kuyper Leads Reform
Such was the situation when Groen Van Prinsterer and Abraham Kuyper came onto the scene in the Netherlands. These men saw with amazing spiritual clarity that secularistic humanism demands the answer of total biblical, reformational life. Rightly, Kuyper realized that this must begin with the instituted church. Clean out liberal theology, compromise, worldliness. But also revive sound, relevant, expository, reformational, Kingdom preaching. Then Bible study, piety, morality receive new vitality and perspective. And the body of believers are again on the Kingdom scene. Kuyper stimulated and gained incredible fruits relative to communal action on the part of the body of believers. This was real Calvinism.
Kuyper also insisted upon Christian education on all levels as absolutely crucial, indispensable for the Kingdom program. Especially in this area humanism does its most damaging work. For in the schools the battle for the minds of the youth is waged. And in the field of learning one is confronted with the entire creation. Here the thinking, outlook, spirit is set. Only through a Biblically directed, reformational education can God’s covenant people be fully armed against the all pervasive leaven of humanism, and be equipped for covenantal, obedient living on all fronts.
After Kuyper’s Day
The history of Calvinism subsequent to Kuyper’s day in the Netherlands is not an encouraging story. From all we hear and read, things have not fared well. No doubt the war had its negative effects. War breaks down the social pattern and opens the way to a host of adverse influences. After the war Kuyper’s Calvinistic program just did not get off the ground again. The results are there for all to examine. Evidently it is a sad state of affairs. Secularistic humanism is having a field day with its inevitable consequences in the life of the believing community.
Calvinism and the Christian Reformed Church
Calvinism got off to a good start with our people in America. Already the earlier immigrants in the 1850’s under Van Raalte’s leadership indicated the wider Calvinistic outlook. And with the later waves of immigrants who were under Kuyper’s influence came the resurgence of Calvinism. There is ample historical evidence to substantiate this. Think of the vigorous Christian school movement in the early 1900’s. Our fathers did not have in mind separatistic little schools. They thought in terms of preparation for the total Kingdom life. The same was true of the Men’s Federation and the Young Calvinist League. Here was societal, communal study of God’s Word for Kingdom living. The intent was not Bible study for its own sake or merely for devotional purposes. The name, Young Calvinist, itself suggests the high purpose of the organization. In like spirit there was organized the Christian Labor Association. This was to bring Christ on the forefront in labor and management affairs.
The Christian Reformed community may not have been large but it certainly was a formidable group with genuine Calvinism coursing through its veins. Church life was characterized by sound, expository, dynamic preaching, generally earnest piety, an aggressive, positive program against worldliness, and a determination to maintain our doctrinal standards. True, there were those who considered the church’s stand on worldly amusements as legalistic. And a recent Synod has taken away the “sting” of legalism from our position on worldliness. Although one can appreciate the basic spirit of the “new” stand because it does have a reformational ring to it, one wonders whether or not the believing community will actually grapple with the problem as Synod urges. To date, conventional practice indicates that our people are almost overjoyed with their new found freedom and that the real problem is being shoved under the rug. One wonders whether or not we have moved from the so-called “legalism” to a position of “license.” But if the road is opened to a more vital Calvinism, we can rejoice. Can we be hopeful that this will result?
That question brings us to the current status of Calvinism among us. Without a far greater consciousness of and zeal for Calvinism in our circles, the future holds precious little promise. Secularistic humanism is eating its way so rapidly and deeply into our Reformed community that one is frightened by it. What actually happened to allow this? One does not easily place his finger on this. So many factors enter the picture. However, one thing is quite clear. Calvinism with its regard for God’s authoritative Word, its regard for His sovereign Lordship, God’s call to live reformationally out of the power of the Word and Spirit in all of life has lost its vigor. While we were busy with internal struggles, the world “out-there” was left to the secularistic, worldly mind—not the mind of Christ. We Christians learned to live along with the current of the times, to listen to, to adopt the basically humanistic view of industry, labor, pleasure, political theory, yes, and even to join its adherents. To salve our consciences we settled for the “right” and “opportunity” to bring a little of the leaven of the Word, a few pietistic, moralistic comments and to make a few tiny pin pricks of influence here and there. But to bring Christ’s Word, mind, law, program in its relevancy for all of life, to challenge the unified system of apostate thinking with the unified all encompassing program of our sovereign King, this was conveniently scuttled. Hence the ugly monster of secularistic (worldly) humanism has taken a strong grip upon our people.
Take a good look at our present situation. What is the status of the Christian Labor Association? Al~ though the Synod has encouraged our people to affiliatc with and support this organization, it actually enjoys very little interest. Fighting for its existence and place in the face of a grueling struggle, without the undergirding moral support of the believing community, it not only founders, but, according to some, has itself partially succumbed to the leaven of humanism.
And how strongly are we committed to Christian education? Is it viewed in the light of our Calvinistic, reformational context? Do we affirm it to be crucial, indispensable for our Christian calling? If so, how are we to explain the indifference, even opposition, to Christian education on the part of a few of our own ministers? What strange views and practices are in evidence among us. More and more young people are becoming enamored of teaching in the secular schools. Many parents are less assured of Christian education’s fundamental position in the Kingdom life. We are losing children in an increasing number to the secular schools. Why? It is our contention that this results from the loss of a truly Biblical, reformational, Calvinistic conviction. Secularistic humanism has succeeded in robbing our hearts of a true zeal for Christian education. The future of our Christian schools is in serious jeopardy. To save the day, not only the instituted church but the schools also must move from a timid defensive to a vigorous offensive.
However, it must be the offensive of a truly reformational, Biblical nature. Some among us are showing an offense that does not abet Calvinism. We refer to recent controversies in our circles on the infallible question, the love of God issue, the Genesis problem, and the ecumenical debate. There is sufficient indication that, relative to all these matters, the backwash of humanism has penetrated om theology. What is disconcerting is that the church is deeply divided on these subjects. The vote is getting close, even though thus far we have been able to ward off the “new-theology.” Without an early revival of total reformational, Biblical, Kingdom activity, the leaven of secularistic humanism will lead to the dominance of the “new theology.” Particularly in our higher educational institutions must secularistic humanism be met head-on with Biblically directed, reformational learning. All of us should concern ourselves with this serious issue. We gain nothing by pointing an accusing finger at this institution or that one.
Let those who are disturbed about the spiritual status of the church also learn from the past. Facing the awesome power of humanism, the faithful have been inclined to withdraw from the world “out there.” An unhealthy situation has developed. There is a nervous emphasis upon doctrinal purity, piety, moralism, world flight as though this is the whole of life. Bible study, church activity, Christian education, preaching and missions are in danger of a limited horizon, a kind of pietistic, fundamentalistic, individualistic thrust and tone. Our people may mean well with all this. And much of what is being done is very important. However, with a defensive program alone or primarily, one cannot overcome the constant bombardment, the insidious, everywhere present, working of secularism. One hole in the dike can be plugged only to find many more holes opening elsewhere. And secularism has a way of rearing its ugly head in a surprising and alarming manner. There are, for example, those who would almost give their lives in the defense of sound doctrine, and yet demonstrate in their actions a thoroughly materialistic, secularistic spirit, an almost closed mind toward a world-wide, total reformational Biblical program. It is comparable to the old “business is business and religion is religion” type of attitude. But that is what happens when Christians leave the world to the apostate mind.
What must be done?
Due Respect for Our Confessions
We have always affirmed that the Holy Spirit leads Christ’s church into all truth. Throughout history a clearer understanding of God’s Word has resulted from doctrinal controversy. After years of study, writing, and debate, the ecclesiastical assemblies have come to conclusions expressed in our Confessions. Although one does not classify these statements as being infallible, they do deserve the high respect of the ecclesiastical community which officially subscribes to them. One does not readily question them or set out to disprove their contents. Such a spirit is, indeed, presumptuous. Only when one, through his sincere, honest, thorough study and evaluation, is compelled to question the Scriptural soundness of some teaching in our Confessions, does he begin to make these questions known. And then great care should be exercised. Quiet discussion on the subject with reputable scholars of God’s Word should be pursued. When such exchange of thought confirms one in his opposing convictions, the proper ecclesiastical procedure should be followed.
Unless this spirit and procedure be honored among us, there can be no peace, no climate of trust, no friendly, fruitful dialogue. As soon as anyone person or group of individuals arrogate(s) to himself or themselves the freedom to walk outside the boundaries of the confessions, the basic regard for the Holy Spirit’s leading into all truth is violated.
Communal Christian Action
In this context of due regard for our confessions, the believing community must come to grips speedily with its reformational, Kingdom task. Under the leadership of the institutional church, through the vigorous, relevant, challenging, Kingdom-oriented preaching of God’s Word, a new day of Christian social action should dawn. We have the foundation for such endeavor in our system of Christian education. Our entire educational program should be infused with a vibrant Calvinistic, world-and-life spirit. The great calling and task of the believing community must underlie and encompass the total educational endeavor. This can be accomplished only by much study, reflection, and discussion. All of us—parents, children, teachers, preachers, employers, employees, men in all walks of life—must be aroused, awakened to the glorious responsibility of making the Word, the mind, the will and the reign of Christ known and observed in our world.
Obviously this task requires communal Christian action. We can engage in endless debate over the question whether or not we are to do this individually or communally in the intricate patterns and structures of our present day society. Of course, there is always the need and demand for individual witness. We will constantly be confronted with the nagging problem where individual action begins and communal action ends. But surely there are large areas, basic fields where only communal action can satisfy the clear demands of our sovereign Lord. Hope of penetrating these areas—labor, education, politics, entertainment, communications, e.g.—by individual testimony has long been demonstrated to be without foundation. Christians attempting this, to the neglect of corporate action, have failed miserably. Our present social ills make this abundantly clear. And the influence of secularistic humanism upon the believing community is a frightening story.
Heeding the Call
The time for action has come. Everywhere in our nation we witness group action. The secular man has no problem finding his allies in promoting his cause. Yet Christians hesitate to unite. Why? We hear many voices in our circles bemoaning the sad state of affairs in our denomination, in our educational institutions, in our world. What must be done? We must come together as God’s people from all walks of life and talk over the issues, problems, and programs, the machinery for reformational action.
Already the Spirit of God has given a vision of communal action to several in our circles. All are acquainted with the work along this line in Canada. Thank God for these brave men of God. But in the States things are also stirring. Northwest Iowa is the center of a rapidly growing Christian Action Foundation with other groups spawning throughout our nation—Chicago, Grand Rapids, New Jersey. This organization is planning a summer conference in 1969. It will be open to all who are truly eager for the revival of our faith. Soon the call will go out inviting men and women, young and old, to gather together. We hope a solid representation of God’s people from all across our nation will respond.
Christian Optimism
We owe this to our Lord, to ourselves, and to the coming generation, to our youth. Our youth are keenly disappointed with, almost disillusioned by, what we have been offering them. Is there nothing more to the Christian life than cozy little prayer and worship corners? Is there notl1ing more than constant harangues over this or that doctrine (important as these may be)? Youth want to get beyond the rudiments, beyond the inspiration line, to where the action is—not just any action—no, the action of a victorious King, with aroused subjects, citizens. How dare we disappoint them further?
We have every reason for optimism, if only we are faithful to our Christ. Recall to mind the vision of Daniel in which he saw the great image representing the kingdoms of our world, the secular reigns. Suddenly Daniel beheld a stone hewn out of the mountain side, untouched by human hand. Down the mountain slope it rolled, guided by the eye of heaven from whence it came. Yes, it was on target. With a thunderous clash it completely demolished the image, and, no doubt, with nothing more than a mere bruise to itself. So is the King and the Kingdom of the believers. It cannot and will not fail. Either we fall on that Rock, Jesus Christ, build upon Him, or that Rock falls crushingly upon us.
Rev. B.J. Haan is President of Dordt College, Sioux Center, Iowa.