THE NEW INTERNATIONAL DICTIONARY OF THE CHRISTIAN CHURCH, J. D. Douglas, General Editor. 1074 pages. $24.95. Zondervan Publishing House, Grand Rapids, Michigan. Reviewed by John Vander Ploeg.
Packed with information, this 1074-page dictionary of one million words, including contributions by 180 scholars, with Dr. J. D. Douglas of Scotland as general editor, places a bonanza of information at the fingertips of those who wish to know just about anything and everything concerning the two-thousand years of the history of the Christian church. It has been the aim of the writers, so we are informed, to present all this wealth of material “from a sound historical and evangelical perspective.”
Speaking as authoritative in no less than 4800 articles on as many topics or persons, a one-volume work of this kind may be expected to exhibit both strengths and weaknesses to be discovered and reported by any careful and discerning reviewer.
The following high praise for this publication by Rev. John Stott, Rector of All Souls, London, should be noted on the plus side of such evaluation: “An extremely valuable work of reference. In particular, I welcome three of its characteristics. First, its impartiality. Secondly, its image is impressive, especially in its coverage of modern men and movements. Thirdly, its contributions are nearly always models of Succinctness and clarity.”
However, a further examination of this dictionary will soon reveal to a thoroughgoing evangelical that Stott’s enthusiastic endorsement must be qualified by certain critical observations for reasons too patent to he ignored.
The most extensive and in-depth critique I have seen of this dictionary is the eight-page review of it by S. M. Houghton in The Banner of Truth of March 1975. At the close of his article, Houghton states:
“It is readily confessed the work contains some fine articles. As a source of factual information it will be distinctly valuable, but as a guide to the ignorant it has but mixed value, for, by and large, it does not discriminate between truth and error. For the most part those who seek clear differentiation between soundness in the faith on the one hand, and heresy and perversions of the faith on the other, will have to seek it elsewhere . . .”
As Houghton points out, the article on Atonement is a case in point. This is especially unfortunate because, as the writer of this article (Leon Morris) himself states: “. . . in the literal sense the Atonement is the crucial doctrine of Christianity.” But then he goes on to say: “The Christian Church has never accepted anyone way of viewing the Atonement as the orthodox way . . . . The result is that there are many ways in which Christians have answered the Question . . .” The article continues: “We can detect three broad trends in the multiplicity of theories of atonement thrown up during nineteen centuries of church history.” After stating the “three theories,” the article concludes: “All three theories have something to say to us. Each is inadequate . . . . But taken together they help us to see a little of Christ‘s great work for men.” Although the writer obviously tilts in favor of the Scripturally correct view of the Atonement he nevertheless classifies it also as a “theory” and fails to place it in focus as true in distinction from the false. To counteract, for example, the heresy that a Wiersinga has been advocating in the Netherlands one would certainly be ill prepared with no more than an article such as this for definitive information and reliable guidance.
Furthermore, to find Harry Emerson Fosdick depicted in this dictionary as “a popularizer of evangelical liberalism” leaves us groping to identify a liberalism that is also evangelical. Then too, the article on Reprobation by G. W. Grogan is a big disappointment to the Reformed reader in its failure to locate this in God’s eternal decree.
As another reviewer has already pointed out elsewhere, Harry Skilton is in error when in his article on the American Council of Christian Churches he states: “The ACCC sponsors the newspaper Christian Beacon and the radio program ‘Twentieth Reformation Hour.’” Contrary to this and correctly so, in his article on the International Council Of Christian Churches, in this same dictionary, Robert C. Newman states: ”The main organ of the movement is Mc Intire’s Christian Beacon, a weekly publication . . . Mc Intire is also widely known for his controversial ‘Twentieth Century Reformation Radio Hour’ radio broadcast.”
Among the 180 contributors to this one-volume dictionary, the names of the following are probably the most familiar to readers of THE OUTLOOK: James Daane, James A. De Jong, Carl f. H. Henry, A. A. Hoekema, Dirk Jellema, Harold Lindsell, C. T. Mc Intire, George Marsden, Calvin G. Seerveld, and Paul Woolley.
Notwithstanding the above strictures on an endorsement of The New International Dictionary of the Christian Church, it should be recognized that this is a handy reference volume loaded with an amazing amount of reliable information on a vast army of topics and persons relating to the history of the Christian Church. This up-to-date volume (to about 1970) should prove to be a valuable asset in the library of every discerning Bible student. A grateful parishioner or some church society may wish to consider this book as a suitable Christmas gift for a faithful pastor whose budget might otherwise make the book unavailable to him in view of what it costs.
THE ANABAPTIST STORY, by Wm. R. Estep, Eerdmans Publishing Go., 250 pp., $3.95. Reviewed by Rev. Jelle Tuininga, pastor of the Christian Reformed Church of Smithers, B.C.
This book, by the Professor of Church History, Southwestern Baptist Theological Seminary, Forth Worth, Texas, is a “completely updated” version of the edition first published in 1963, taking into account “the burgeoning research in Anabaptism in the dozen years since this book’s first appearance” (back: cover). As the title suggests, it is largely a historical account of the rise and development of Anabaptism in France, Germany, Switzerland, and other countries of the Lowland. The first six chapters are largely biographical, giving an account of the lives and work of several of the Anabaptist leaders. The last of these chapters (chap. 6) gives a history of Menno Simons and Dutch Anabaptism. The meatier and, for me, more interesting part of the book begins with chapter seven. This latter section deals more with the theology of Anabaptism.
Put briefly, the author says the Anabaptists stressed Sola Scriptura; their theology was trinitarian in nature, and justification by faith was for them “a vital truth.” However, when two people say the same thing, they do not necessarily mean the same thing. And the Anabaptist departure from Reformed theology is evident at once, even (perhaps especially) at these major points.
Regarding the Scriptures, “The New Testament was centered in Jesus Christ and alone was authoritative for the Brethren. To hold that the Old Testament was equally authoritative for the Christian was to abolish the distinction between the two” (p. 88). Again: “Only in Christ is the revelation of God complete. Agreed, Hebrews 1:1, 2 et al. But notice the strange conclusion that is drawn from this: “Thus, the New Testament alone became the rule of faith and practice for the Anabaptists” (p. 143). This points up one of the fatal and fundamental Raws in Anabaptist theology: failure to understand the proper relationship between the Old and New Testaments (Covenants); their ignorance of God’s covenantal dealings with His people throughout the two covenants (testaments). Failure to perceive that will of necessity result in a warped view of Scripture, an emaciated Bible.
From this fundamental flaw stems their whole problem with infant baptism, too, of course. And don’t forget, the Anabaptist view of baptism is the cornerstone of their entire theology. “Almost as soon as the Anabaptist movement could be distinguished within the context of the Reformation itself, believer’s baptism became the major issue. . . Therefore, to ignore the role of baptism or to minimize its place in sixteenth-century Anabaptist life is historically unjustifiable” (p. 150).
“Baptism is thus the most effective single distinguishing mark of the Anabaptist movement” (p. 175). And so one finds throughout the book such emphatic statements as: “Thus it is clear that infant baptism is contrary to the command of Christ” (p. 83). “Infant baptism is a senseless, blasphemous abomination, contrary to all Scripture” (p. 151).
Now even on the basis of the New Testament alone, it is hard to understand such statements. One wonders what the authors do with the “households” of the jailor and Lydia, with the “holy children” concept of I Corinthians 7, etc. Furthermore, as Cullman has pointed out, there are no traces at all of the baptism of adults born of parents who were already Christian. The (Ana)baptists still owe us an answer on that one.
However, as stated earlier, given their dismissal of the Old Testament as authoritative, and their complete failure to see Christ there, one can at least understand the Anabaptist problem with infant baptism. But it never ceases to amaze me how these Anabaptists and all their spiritual heirs today can read their Bible the way they do! How in the world is it possible, e.g., to read Galatians 3, Ephesians 2 and the entire Book of Hebrews, and still contend that the new covenant is totally other than the covenant God made with Abraham? And that the New Testament church is indeed the Israel of God today, to whom all the promises made to Abraham apply? And that therefore our children most assuredly must receive the sign of the new covenant (baptism) as the children in the Old Testament received the sign of the old covenant (circumcision)?
No, I’m not so naive as to think I will suddenly convince the (Ana)baptists of their error. But I am hoping to wake up and convince an increasing number within our Reformed churches who have their doubts about the validity of infant baptism, and who are being enamored by the wave of Neo-Pentecostal, chiliastic, anti-covenant theology which is sweeping across the land. I wish they would wake up and read the Bible the way it wants to be read.
Reading a book like this helps one to put the present-day “extremist movements” (sects, those with sectarian tendencies, those on the fringes of the church, majoring on minors, etc.) into proper historical perspective. They were all present at the time of the Reformation. Extreme chiliasm, obsession with the imminent return of Christ, pacifism, community of goods, perversion of the doctrine concerning the Holy Spirit, resulting in an “inner-light” mentality, combined with a generally anti-intellectual strain—you find them all described in this book. Munster was but an extreme expression of some of these views. And though the author is no doubt correct in saying that the Munster episode (which he calls the most serious aberration of sixteenth-century Anabaptism) “has long been exaggerated out of all proportion to its true importance” (p. 1), it ought nevertheless to be asked what it was in the cradle of Anabaptism which could and did give rise to such aberrations. The author himself admits this at one point by saying ,“Yet it must be admitted that Hofmann’s revelations and prophecies formed a stock on which Matthys could graft his sanguinary program” (p. 111).
Coming back to the matter of justification by faith, a quotation from p. 145 reveals Anabaptist thinking on this doctrine in relation to infant baptism: “Consequently, in Lutheranism there has always been an irreconcilable contradiction between the theology of justification by faith and the theological support of infant baptism.” What he means becomes more clear elsewhere: “Because baptism has no objective value in itself, and because a child is incapable of faith, infant baptism would be meaningless. Baptism cannot bring faith where there is no faith. Marpeck insisted that children are not damned in their innocent state for they have not become accountable for their sins” (p. 170—denial of original sin?). Again: “The obvious corollary of believer’s baptism, however, is that infants cannot possibly be fit subjects for baptism, for they are incapable of discipleship” (p. 174).
In other words, faith seems to be the prerequisite wound for justification (cf. Q. and A. 6 of the H.C.), and a child can’t have such faith, and so should not be baptized either. And this brings up a view of baptism which has been a thorn in the flesh of Reformed churches for centuries, and which has not been eradicated yet, namely, that baptism is a sign and seal of the validity of my faith, rather than of the promises of God. But the Form for Infant Baptism and the Heidelberg Catechism, followIng the Scriptures, see baptism as a sacrament by which God “the more fully declares and seals to us the promise of the gospel” (L.D. 25). Children are not baptized because of their faith but because “they, as well as adults, are included in the covenant and church of God” (A. 74 of H.C.). The faith of the child doesn’t enter the picture at all. Baptism is not a confirmation of the recipient’s faith, but II confirmation of the promises of God in Jesus Christ. In other words, we do not baptize children on the basis of “presumptive regeneration,” but solely on the basis of the promises of God. That is a lesson which not only the Anabaptists need to learn, but which many in the Reformed churches need to be (re)taught also. And thus in baptism it’s not a matter of dedicating oneself to God (p. 162) (Hymn No. 416 in the Psalter Hymnal ought not to be sung at the occasion of infant baptism), but of God guaranteeing His promises to us. “Jehovah’s truth will stand forever, his covenant bonds he will not sever” (Ps. 105). That’s what baptism is all about the duplicity and uncertainty in the Reformed churches regarding this matter have only lent strength to the Anabaptist position. But it is a needless concession, for the faith of the child in no way enters the picture in infant baptism. His lack of faith in no way invalidates the baptism, since they are “without their knowledge” received unto grace in Christ.
Excuse the excursion, but it was a necessary and important one. And books such as the one under review only reinforce the importance of the Reformed understanding of the covenant.
This book points up one other cardinal flaw in Anabaptist thought, and that is its basic dualism—between sacred/secular, church/state, love/justice. It boils down to the old nature/grace dichotomy. Lord’s Day 37 of the Heidelberg Catechism has reference to their refusal to take an oath. Note the following: uHow could a man in the sixteenth century be a Christian in the Anabaptist understanding of that term and serve as a magistrate? . . . How could one take the sword to kill and still follow Christ, whose teachings on the sword were so clear?” (pp. 191, 192). More clear still: “The government magistracy is according to the flesh, but the Christians’ is according to the Spirit; their houses and dwelling remain in this world, but the Christians’ are in heaven; their citizenship is in this world, but the Christians’ citizenship is in heaven; the weapons of their conflict and war are carnal and against the flesh only, but the Christians‘ weapons are spiritual, against the fortification of tile devil” (quoted in footnote on p. 202). Here lies one of the fundamental reasons why evangelical (and some Reformed) Christians in general do not engage in Christian cultural endeavors. It all belongs to the devil and this world, and all we must do is snatch souls out of the debris. Sad to say, too many of our own people are infected with this unbiblical thinking. The roots of such thinking lie in the Anabaptist tradition.
In the final chapter, the author himself notes the liability of such an “other worldly” approach. Speaking of the Mennonites, he says, ‘Their usual choice of fanning as a vocation and their exclusiveness have both militated against an effective evangelistic witness” (p. 205). And regarding the Hutterites: “This Cultural isolation protects the Hutterites from outside influences [does it? J.T.], but it also prohibits any effective interchange of ideas. Thus, evangelism and appreciable influence on the outside world are also lacking in the Hutterite expression of Anabaptism” (p. 205, 6).
A final point: The book makes clear that many of the Anabaptists had to undergo a lot of hardship and persecution for their faith, also from some of the Reformed. That is a dark blot on that page of history in the Reformed churches. Even the author himself, however, puts this within historical perspective: “One explanation for the treatment which the Anabaptists received from Catholic, Lutheran, and Reformed alike was the darkness of the age” (p. 22).
In conclusion: At times it has been said that the “step-children” of the Reformation were the real, consistent Reformers. Over against a Constantinian view of the state/church relation, which the Lutherans never fully repudiated, this claim may have a point. But judged in the light of Scripture, the theology of the Anabaptists is weighed and found wanting. Those who know what the Reformation was all about will never exchange their birthright for the Anabaptist mess of pottage.
THE PERSON AND MINISTRY OF THE HOLY SPlRIT. The Traditional Calvinistic Perspective, by Edwin Palmer. Baker Book House, Grand Rapids, Mich. 196 pp. Price $5.95. Reviewed by Dr. Oren Holtrop, retired CRC minister, Midland Park, N.J.
This is a very good book. Well written. Full of good and healthy thoughts. Biblical Easily understood in the sense that the sentences are well constructed. Not overly long or too involved. Clear, not obtuse. Its reading is strongly recommended for good spiritual health. The book is timely also, fOr it deals with the subject of the Holy Spirit-His Person, His work, and hence what our attitude toward Him and that work of His in us ought to be. It will help Christians who are seeking for a healthy Scriptural understanding of “faith-healing,” “tongue-speaking,” and of what Pentecost really means according to God’s own Self-revelation to us in the Bible.
In sixteen chapters the author treats of the Holy Spirit (I) and the Trinity, then (2) His work in creation, (3) in Common Crace, (4) in Revelation (in the hearts and minds of the human authors of the Scriptures). (5) in illumination (enlightening the believers’ minds so they can understand God’s revealed Word), (8) in Jesus Christ’s human nature—His conception and growth physically, mentally, spiritually; though He was always sinless, He did have to grow in His human nature; He even learned obedience by His suffering (Heb. 5:8); the first six chapters deal with the more objective realm of the Person and work of the Holy Spirit.
Then follow ten chapters each of which helps us to understand the work and significance of the Holy Spirit within our human natures—in our hearts, minds. and wills. We are intellectual, emotional, and volitional creatures of God; and the Holy Spirit works in us in our minds, in our feelings, and in our wills. These ten chapters have to do more with the subjective realm of the work of the Holy Spirit within liS, more specifically with (7) the Holy Spirit in our regeneration, (8) in our sanctification, (9) in Tongue-Speaking (if there still is this phenomenon), (10) His Guidance of us via Scripture and God’s Providence, (11) our being adopted as sons by which we cry: “Abba. Father!,” (12) in our prayer life, “in the Spirit,” “by the Spirit,” and “for the Spirit,” (13) and the ChurchHe establishes, unifies, equips, governs, and guides the Church. (14) and His Symbols. e.g., wind, breath, oil, fire, water, etc., etc., (15) and the Unpardonable Sin, interesting and helpful, (16) the Holy Spirit and human (creatural) responsibility.
All of these areas of the work and activity of the Holy Spirit are well-treated, clearly and incisively put; thought-provoking and satisfying to the Christian’s appetite for growing in the grace and the knowledge of our Lord Jesus Christ.
In the last chapter, where Dr. Palmer deals with the ever–recurring question of the Holy Spirit and Human Responsibility, he makes the point (well taken, this reviewer believes) that man (the sinner) is not responsible for his own regeneration. Jesus does say to Nicodemus, “You must be born again,” but He is not saying, “You must give yourself the new birth.” No. God alone can give the new birth. But man, the sinner, is responsible to have faith. He is commanded to believe. Applied to regeneration then the sinner must believe that God does give him regeneration. In this connection the famous well-known prayer of St. Augustine comes to mind: “O God, command whatever Thou wilt, but give what Thou commandest.” Indeed a wonderful prayer. We must all learn to pray it from the heart. How rich we then are.
One is not expected to “bring Christ down from heaven”; one is not called upon to “bring Him up from the abyss” (Rom. 10:6ff); but one is responsible to believe that God did this for him. One is not expected to bring about the grand atonement which Christ has brought about for His people, but one is responsible to believe that Christ did it for him; and one is responsible to believe that He even gives him the faith to believe it.
Again, this book is highly recommended.
LAND OF THE PILGRIM‘S PRIDE by Jess Hays Baird. Published by John Knox Pres. Richmond, Virginia. 127 pp. Price $5.95. Reviewed by John Wm. Borst. principal. Christian School, Cutlerville, Michigan.
Democracy in the U.S. today has come about through a long series of struggles from the landing of the first explorers to the affluence, power, and complexities of our modem society. The development of our “democracy” is marked by abundant evidences of the influence of spiritual thought and ideals. The spirit and tenaciousness of many of the early pioneers gave ample proof of their faith in God and their determination to live by a moral code. The early documents composed by the founding fathers acknowledged God and showed a dependence upon Him as rugged frontiersmen pushed back the forests and carved trails over mountains.
It is the expressed purpose of the author to help us see the whole of American history as a dream fulfilled. That dream is a reality with the masses enjoying a standard of living beyond belief of anything experienced elsewhere. In these days of the Bicentennial of the United States this book attempts to rekindle a patriotic flame in the hearts of the readers.
Along with the reawakening of a new patriotic enthusiasm is the need for America to acknowledge God. With chapters on “Pioneering for God,” and “Homespun Christianity,” the author reminds us that a “nation’s inherited ideals and religious faith are its ultimate guidestars. Some ideas need changing in America today but for the sake of both America and the rest of the world, they had better be changed on our knees.”
If any criticism could be levied it would be brevity. Certainly there are many movements including our Calvinistic heritage that deserve a place in American History to which there is no reference.
The book is a rewarding experience and would be especially helpful to teachers.
WE LEFT JEHOVAH‘S WITNESSES – A NON–PROFIT ORGANIZATION by Edmond C. Gruss, Presbyterian and Reformed Publishing Co., 1974. 169 pp. Reviewed by Rev. Robert Ritsema, pastor of the Second Christian Reformed Church of Allendale, Michigan.
The author was a Jehovah’s Witness for ten years, fully indoctrinated in the Watchtower teachings, but never really knowing the the Word of God. Following the author‘s conversion he entered the Christian ministry and wrote his doctorate paper on the Jehovah’s Witness sect. This little book is an actual inside look at the Jehovah‘s Witness organization with all its bondage, indoctrination, and manipulation of the true Word of God.
This book is a series of testimonies of converted Jehovah‘s Witnesses who know the reality of slavery to a sectarian organization and now have experienced the “freedom in Christ” who is their sole Interpreter of God’s Word. They write without bitterness, but, with earnest purpose that others may be kept from the Witnesses friendly deception and that those still enslaved to a religion without Christ may also see the “Light of the World” and be saved.
This is a very interesting and informative book giving the truth about the Jehovah’s Witness’ whose evangelism far exceeds many a Christian’s diligence, yet all to spread a lie. The Devil evangelizes more earnestly than the Gospel-bearers of Christ because he !mows the time is short. At least we could learn this much from them—“the fields are already white unto harvest.”