William Perkins and Christian Virtue part 3

Virtue and Public Life.
Patterson notes the foundational role of virtue in Perkins’s understanding of society stating, “Perkins states that all cases in this category are related to the practice of what he calls virtue.” For Perkins virtue is a distinctly Christian attribute as he defines it as, “a gift of the Spirit of God, and a part of regeneration, whereby a man is made apt to live well.” The cultivation of virtue was central to how Christians were to live well in their public lives. Calling it a gift of God, Perkins says that virtue “makes a man fit to live well.” In his cases of conscience, Perkins explores how exactly virtue makes a person “live well.” Patterson notes that while Perkins used the same names as found in classical antiquity, he had a different understanding of the nature and purpose of the virtues. Patterson states:
Among the pagans, he argues, practicing these virtues served a restraining purpose—namely, that of bridling ‘the corruption of means hearts’. Among Christians, by God’s grace, practicing the virtues serves a broader purpose: not only to restrain evil affection but also, more important, to renew the heart and soul.
This aspect of renewal meant that for Perkins the virtues played an important role in guiding the public life of believers. In setting Christian virtue apart from that of pagans, Perkins is firmly rooted in the Augustinian tradition as Jennifer Herdt notes of the early Modern understandings of virtue, “Early modern suspicion of humanly acquired virtue is associated particularly with the Augustinian tradition. It is thus rooted in Augustine’s famous ambivalence about pagan virtue, well captured by the tag so often attributed to Augustine: the pagan virtues are vices, if glittering ones.” In his ascribing Christian virtue to God’s work Perkins is demonstrating the long-held skepticism of human virtue found in the Augustinian tradition.
Prudence and the fear of God. In Perkins’s understanding of the virtues, prudence is synonymous with wisdom. This virtue was the foundation for the decision-making process required of believers. Regarding the practice of prudence Perkins states,” two actions are required…one is deliberation, whereby…we advise what is good and bad…The other is determination, whereby we resolve upon former deliberation to embrace, do follow, and pursue the best things in every kind.” This virtue serves to inform the believers’ understanding of vocation. Perkins teaches, “We must distinguish between the necessary works of our callings that pertain to us, and other works that are out of our callings, and pertain not unto us. And we must do the other, though we leave these undone.” Perkins teaches that there were things that belong to the particular callings of the believers and that prudence was required to discern them and then determination to do them. Perkins also taught that through life believers face decisions between good and bad and that only through prudence would believers be able to make such informed decisions. Prudence also enabled believers to understand that when given the choice, “of two evils, which are both sins, we must not only choose the less, but we are to choose neither.”
Prudence was at the forefront of Perkins’s response to the Machiavellian policy which had come to shape the political landscape of Perkins’s time. Perkins puts forward what is a distinct form of policy, informed by prudence, that stands in stark contrast to Machiavellian policy. Perkins provides four caveats for the use of policy: truth should not be prejudiced, nothing should be against the glory of God, nothing should arise out of injustice, nothing should be done outside one’s calling. Perkins further elaborates that if “any of these four caveats are not observed, then it loses both the name and nature of true policy, and becomes fraud craft, and deceit, and so is condemnable.” Perkins makes certain that Machiavellianism stood outside of what prudence allowed. Perkins in condemning Machiavellian policy states, “that which is commonly called the policy of Machiavel is here to be condemned. For it is not answerable to the caveats before remembered.” As Patterson notes, for Perkins prudence was the key for understanding how Christians were to live well, “in a society such as that of England, where can be seen a ruthless politics, a rapidly changing economy, and confusing mew moral standards of behavior.”

William Perkins and Christian Virtue part 1

C.S. Lewis described the death of virtue in his day with the following stark description, “In a sort of ghastly simplicity we remove the organ and demand the function. We make men without chests and expect of them virtue and enterprise. We laugh at honor and are shocked to find traitors in our midst. We castrate and bid the geldings be fruitful.”[1] Alisdair MacIntyre’s seminal work After Virtue argues that the death of virtue in the Western world has led to a turning point and a new dark age:

If my account of our moral condition is correct, we ought also to conclude that for some time now we too have reached that turning point. What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us. And if the tradition of the virtues was able to survive the horrors of the last dark ages, we are not entirely without grounds for hope. This time however the barbarians are not waiting beyond the frontiers; they have already been governing us for quite some time. And it is our lack of consciousness of this that constitutes part of our predicament. We are waiting not for a Godot, but for another—doubtless very different—St. Benedict.^[2]

At this juncture what is needed most of all is a model of how a “community within which civility and the intellectual and moral life can be sustained through the new dark ages.” Where will we look for a model for creating a virtuous community? This will begin a series of posts which will seek to demonstrate that William Perkins provides such a model for the church today. This post will first address Perkins’s historical context. Following posts will then address the role casuistry played in his emphasis on Christian virtue, and finally, will address Perkins’s teaching in regard to Christian virtues with attention to their application in society.  

William Perkins provides a model for a church shaped and informed by the nature of Christian virtues in a dark society. One biography provides a stark picture of Perkins’s context, “According to one estimate, twenty-five percent of families lived in poverty. Vagrancy was a problem across the land. Drought and famine were common occurrences. All of this was compounded by the absence of modern amenities including medical care. In sum, Perkins ministered in a day in which affliction was the daily experience of many.”[3]

Furthermore, Perkins’s context was marked by political brutality. George Mosse notes that Perkins sought to chart a course for Christian in this context. Mosse states, “It was Perkins who set himself this task, and in fulfilling it he became a pioneer in ‘practical divinity’. More than this, he had to analyze the relationship of a clear conscience to the new political thought.”[4] The “new political thought” that Perkins had to understand was that of Machiavellianism. As Mosse notes this Machiavellianism was seen in placing “both the maintenance of old laws and customs and the maintenance of the state upon a utilitarian basis, not because they were in themselves good, but because they were a matter of successful politics.”[5]  This understanding contributed to what has already been described as the “ruthless politics” of this period. Another concept linked to Machiavellianism in this period was that of policy. Policy “underscores Machiavellianism, since policy is an Elizabethan signifier for Machiavellianism, and as such connotes ‘statecraft’ and ‘shiftiness or cunning’.”[6]  That Perkins was aware of and interacting with the ideas behind Machiavellianism Mosse makes clear, “That Perkins was aware of the existence of such ideas there can be no doubt. He condemns in no uncertain terms what is ‘. . . commonly called the policy of Machiavelli.”[7] Perkins sought to prepare Christ’s church for a world of “men without chests”, a virtueless society, through incolcuating a Christ-centered understanding of virtue.

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[1] C. S. Lewis, The Abolition of Man: Reflections on Education with Special Reference to the Teaching of English in the Upper Forms of Schools, Riddell Memorial Lectures, 15th Series (London: Oxford University Press, 1944; repr., New York: HarperCollins, 2001), 26.

^[2] Alasdair MacIntyre, After Virtue: A Study in Moral Theory, (New York: Bloomsbury, 2013), 305.

[3] Joel R. Beeke and J. Stephen Yuille, William Perkins, Bitesize Biographies (Welwyn Garden City, England: EP Books, 2015), 91.

[4] George L. Mosse, The Holy Pretence: A Study in Christianity and Reason of State from William Perkins to John Winthrop (Oxford: Blackwell, 1957), 49-50.

[5] Mosse, The Holy Pretence, 16.

[6] Cony Lodder, “When Pretence Rules over Essence: Shakespeare’s Bastard in King John” in Machiavellian Encounters in Tudor and Stuart England: Literary and Political Influences from the Reformation to the Restoration ed. Alessandro Arienzo and Alessandra Petrina (London and New York: Routledge, 2013), 95.

[7] Mosse, The Holy Pretence, 50.

William Perkins and Pastoral Counseling part 1

Why Learn from William Perkins?

Why should we read the works of men like William Perkins? Because they offer a valuable contribution to our present ministry. Tim Keller argues for the importance of the Puritans like Perkins in the area of counseling. Keller says, “the Puritans are an excellent ‘laboratory’ for studying biblical counseling, because they were not influenced by any secular models of psychology…Thus we need to consider very seriously their counseling methods.”[1] Father of Puritanism, William Perkins provides us with a model of pastoral counseling, both in theory and in practice. Perkins is often cited as the father of Puritan casuistry as Joel Beeke notes, “William Perkins, the renowned preacher at Great St. Andrew’s Church, Cambridge, was the first to bring Puritan casuistry to ‘some form of method and art.’.”[2] Casuistry in the Puritan context is a broad term as Ian Breward notes, “ It included many subjects…which nowadays would be allotted to systematic and practical theology, psychology, and apologetics, as well as dealing with issues which we would consider belonged to the province of ethics or moral theology.”[3] Perkins held and reflected this broad understanding which he both reflected upon in his writings and demonstrated in pastoral practice.

Ian Breward notes of Perkins, “The cure of afflicted consciences was, he held, part of the work of Christ’s prophetic office, which He has now committed to ministers of the gospel. One is not surprised to find that Perkins spent his Sundays resolving problems of conscience.”[4] Perkins practiced pastoral counseling in a period, line our own, that was no stranger to affliction. As one biographer notes of Perkins context, “According to one estimate, twenty-five percent of families lived in poverty. Vagrancy was a problem across the land. Drought and famine were common occurrences. All of this was compounded by the absence of modern amenities including medical care. In sum, Perkins ministered in a day in which affliction was the daily experience of many.”[5] Despite the amenities offered by modern society pastors still minister in a day and age where affliction is common.

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[1] Timothy J. Keller, “Puritan Resources for Biblical Counseling.” Journal of Pastoral Practice 9, no. 3 (January 1, 1988), 12-13.

[2] Joel R. Beeke and Mark Jones, A Puritan Theology: Doctrine for Life (Grand Rapids: Reformation Heritage Books, 2012), 931.

[3] Ian Breward , “The Casuistry of William Perkins,” in vol 2 of Puritan Papers ed. J. 1. Packer (Phillipsburg, NJ: Presbyterian & Reformed, 2001), 221.

[4] Breward, “The Casuistry of William Perkins,” 221.

[5] Joel R. Beeke and J. Stephen Yuille, William Perkins, Bitesize Biographies (Welwyn Garden City, England: EP Books, 2015), 91.

Why We Need Historical Theology for Pastoral Ministry

To understand how historical theology can help the pastoral ministry of the local church today it is vital to understand what historical theology is in the first place. Gregg Allison defines historical theology as, “the study of the interpretation of Scripture and the formulation of doctrine by the church of the past.”[1] This definition seems to miss out on the importance of historical theology for the church today. In providing a working definition of historical theology Jason Duesing demonstrates the importance of historical theology for the church today. Duesing defines historical theology as, “the study of the of the development of Christian doctrine and tradition from the Bible by the church and for the church.”[2] The idea of historical theology being “by the church and for the church” is vital for retrieving doctrine and practice for the life of the local church.

Understanding historical theology as “for the church” moves historical theology from merely descriptive of the doctrinal development of the church to giving it a prescriptive nature as well. D.H. Williams addresses the danger of divorcing present practice from the history of the church. Williams states, “detachment of the Christian past from applying the word of the God in the present risks the predicament of having Scripture explained (or ignored) according to the whims or agenda of whoever is doing the explaining.”[3] Yet despite this danger there is a suspicion of placing importance on the historical faith and practice of the church.[4] This suspicion of placing importance on the historical faith among evangelicals has led some to leave evangelicalism. Gavin Ortlund notes, “The sense of rootlessness and the desire for historical depth come up again and again in the testimonies of those moving out of evangelicalism…. those seeking an ancient tradition frequently express dissatisfaction with the typical evangelical posture toward church history”[5] Drawing on historical theology as a corrective to the suspicion of the historical faith and practice of the church will help address this problem. Historical theology can help highlight the continuity in faith and practice between evangelicalism and the historic church.

If historical theology is beneficial for the church, it is especially beneficial for those in pastoral leadership. Pastoral theology needs historical theology as Allison notes, “what is heard from pulpits, discussed in small group Bible studies, offered in counseling sessions, and the like reflects the wisdom of the church of the past—historical theology.”[6] Historical theology can help address the present confusion over the role and identity of a pastor. In addition, historical theology has value in illuminating potential blind spots and prejudices while aiding in the cultivation of humility.

D.H.Williams rightly notes the inadequacy of the present business mentality that has replaced theology in the church. Williams states, “Theology is disappearing in the churches because the drive for truth, and even significance of ideas, has been replaced by an emphasis on technique– that is, a technology of practice that is based on methods of business management and psychology, and whose goal is set on the expansion of the church assembly and the mastery of self.”[7] Regarding this business mentality Williams states, “it cannot address the real problems facing the church in our society–in particular, a prevailing confusion about its identity and purpose.”[8] This confusion of identity and purpose in the church is reflected in confusion over the pastoral role. Harold Senkbeil describes the confusion as follows, “We’ve inherited multiple competing models of what a minister supposedly is, each with its corresponding job description. Many seem diametrically opposed.”[9] This confusion of identity comes with its own problems and complications. Gerald Hiestand and Todd Wilson argue that this confusion, “contributes to the high levels of burn-out among pastors– and the sometimes insane attempts to conceal this burnout with various forms of self-medication, from booze to pornography to complete emotional disengagement and resignation.”[10] Historical theology can address this problem by “taking our eyes off of ourselves and focusing upon what throughout the ages is truly important.”[11] This benefit of historical theology is not seen in simply imitating how others have carried out pastoral ministry, the benefit as Andrew Purves notes is allowing, “classical texts to provoke us into critical thinking by disturbing our calm, culture-bound assumptions concerning ministry.”[12] This is greatly needed as Purves further notes that, “much pastoral work today is disaffiliated from the church’s theological heritage.” [13] In making good use of historical theology a model for pastoral work can be developed that is informed and shaped by the best practices and wisdom of past generations of pastoral practitioners. To fail to utilize historical theology leaves contemporary pastors blind to the past and enslaved to the tyranny of the present and its ever shifting understand of the pastoral task.

Historical theology can aid pastoral ministry by challenging prejudices and presumptions. C.S. Lewis notes that every age shares its own particular blind spots and that, “None of us can fully escape this blindness, but we shall certainly increase it, and weaken our guard against it, if we read only modern books.”[14] If pastoral leaders do not avail themselves of the wisdom of the past, they will most certainly strengthen present prejudices and presumptions greatly increasing their blindness. Utilizing historical theology in pastoral practice will push pastoral leaders to read older books. Kelly Kapic notes this very benefit, “One of the best ways to become aware of our cultural prejudices and reduce our blind spots is to spend time in the presence of the saints, especially the saints who lived in times different from our own. Effective self-criticism requires that we increase­^­—in number and breadth—our dialogue partners to expose our preconceptions and to help us avoid pitfalls.”[15] Historical theology provides those in pastoral leadership a range of dialogue partners who can both challenge and correct ones thinking in a wide range of theology and practice. Furthermore, using historical theology for the purpose of broadening one’s range of dialogue partners helps because, “They will not flatter us in the errors we are already committing; and their own errors, being now open and palpable will not endanger us.”[16] In correcting presumption and prejudices through providing a variety of dialogue partners, historical theology helps pastors cultivate humility. As Christopher Hall notes the benefit of studying the fathers is that, “learning theology with the church father continually rebukes the fallen human inclination toward theological and spiritual pride, an exaggerated and overblown appreciation and advocacy of what we perceive truth to be.”[17] Through having our blind spots revealed and our presumptions corrected by the wisdom of those who came before pastors can have a greater sense of humility, which is vital for faithful pastoral ministry.

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[1] Gregg R. Allison, Historical Theology: An Introduction to Christian Doctrine (Grand Rapids: Zondervan Academic, 2011), 33.

[2] Jason G. Duesing, “Introduction” in Historical Theology for the Church. Nashville, TN: B & H Publishing Group, 2021), 6.

[3] Daniel H. Williams, Retrieving the Tradition and Renewing Evangelicalism: A Primer for Suspicious Protestants (Grand Rapids: Eerdmans, 1999), 17-18.

[4] Williams, Retrieving the Tradition and Renewing Evangelicalism, 18.

[5] Ortlund, Gavin. Theological Retrieval for Evangelicals: Why We Need Our Past to Have a Future. Crossway, 2019, 49.

[6] Allison, Historical Theology, 33.

[7] Williams, Retrieving the Tradition and Renewing Evangelicalism, 214.

[8] Williams, Retrieving the Tradition and Renewing Evangelicalism, 213.

[9] Harold L. Senkbeil, The Care of Souls: Cultivating a Pastor’s Heart (Bellingham, WA: Lexham, 2019), 8.

[10] Gerald Hiestand and Todd Wilson, The Pastor Theologian: Resurrecting an Ancient Vision (Grand Rapids: Zondervan, 2015), 9.

[11] Williams, Retrieving the Tradition and Renewing Evangelicalism, 216.

[12] Andrew Purves, Pastoral Theology in the Classical Tradition (Louisville, KT: Westminster John Knox Press, 2001), 3-4.

[13] Purves, Pastoral Theology in the Classical Tradition, 5.

[14] C. S. Lewis, “Introduction,” in Athanasius, On the Incarnation (Crestwood, NY: St. Vladimir’s Seminary Press, 1996), 5.

[15] Kelly M. Kapic, A Little Book for New Theologians: Why and How to Study Theology (Downers Grove, IL: IVP Academic, 2012), 96.

[16] Lewis, Introduction, 5.

[17] Christopher A. Hall, Learning Theology with the Church Fathers: The Clarity of Scripture (Downers Grove, IL: IVP Academic, 2009), 27.

Divine Impassibility: A review

Divine Impassibility: Four Views of God’s Emotions and Suffer edited by Robert J. Matz and A. Chadwick Thornhill

In what has been a renaissance in regards to theology proper this title helps capture the main positions on the issue of impassibility in evangelical circles. This title also helps to demonstrate the importance and implications of the various views held in regards to impassibility. It follows the same layout as other titles in the series where one contributor will present their position and then the other contributors provide their rebuttal.

The first contributor James Dolezal has written one of the best books on classical Christian theism entitled All That is in God, and in this work he has contributed a strong defense of strong impassibility. Daniel Castello seems to try to find a middle road in regards to passibility and impassibility but in my opinion falls short of making a compelling or biblical argument. John Peckham and Thomas Oord ultimately argued for a view of passibility that puts forward the diminished view of God that is central to open theism.

Dolezal’s chapter and responses are worth the price of the book. In a time where it seems many evangelicals are deviating from historic orthodoxy this book was helpful for me in understanding another side of evangelicalism that I don’t have a lot of direct interaction with.

Disclosure: I received a review copy of the book from the publisher for the purpose of reviewing it. The opinions I have expressed are my own, and I was not required to write a positive review.

Character Matters: A Review

Character Matters by Aaron Menikoff

In a day and age where it seems that character is undervalued or ignored pastor Aaron Menikoff has provided a resource calling to attention to the high value the Bible places in character and explores this in relationship to the fruit of the Spirit.

Over ten chapters Menikoff explores the fruit of the Spirit as found in Galatians 5:22-23 love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. Menikoff explores how these virtues are defined and explained in the pages of the Bible and as they apply to pastoral ministry. Throughout the book the reader is constantly reminded that the fruit of the spirit like every other aspect of sanctification is progressive in nature. Believers never come to the point where they have achieved perfection, there is a constant need for growth in Christlikeness.

I would commend this book to every pastor I know. In a day and age where we in ministry might be tempted to take shortcuts there are no shortcuts for or substitutions for character.

Disclosure: I received a review copy of the book from the publisher for the purpose of reviewing it. The opinions I have expressed are my own, and I was not required to write a positive review.

Growing in Holiness: A Review

Growing in Holiness by R.C. Sproul

Drawn from lectures on the doctrine of sanctification by the late R.C. Sproul Growing in Holiness is a helpful resource in understanding and applying the doctrine of sanctification to daily life.

This book helps capture the biblical understanding of sanctification as a work in progress, that is progressive sanctification. Sproul explores both the biblical nature of sanctification as our goal as believers and God’s work in the life of the believer. In the later parts of the book Sproul fleshes out the assurance that arises from sanctification and the evidences of sanctification in the lives of believers.

If you’ve benefited from Sproul’s past works this book will not disappoint. Whoever worked on bringing the lectures into a publishable form has been able to capture Sproul’s voice in this work.

Disclosure: I received a review copy of the book from the publisher for the purpose of reviewing it. The opinions I have expressed are my own, and I was not required to write a positive review.

Top Five Books of 2019

I normally do a list of top books I have read and so here is my list for this year.

1. None Greater by Matthew Barrett
2. Jesus’s Sermon on the Mount and His Confrontation with the World by D.A. Carson
3. The Unsaved Christian by Dean Inserra
4. Jayber Crow by Wendell Berry
5. The Care of Souls by Harold Senkbeil

Assured: A Book Review

Assured by Greg Gilbert

Greg Gilbert, senior pastor of Third Avenue Baptist Church, has written a wonderful book on the important issue of assurance of salvation. I a time where so many either have a false sense of assurance or struggle with assurance of salvation this very valuable book.

In nine chapters Gilbert provides readers an understanding of the biblical basis for assurance. In the the second and third chapters Gilbert addresses the gospel and the promises of God as the driving sources of assurance, these do for the believer the foundation of assurance. In the fourth chapter Gilbert addresses the often neglected witness of the Spirit. The fifth chapter addresses the lies that serve to undermine assurance. The sixth address the fruits of salvation that can serve as a confirming source of assurance. The final chapters address misapplication of good works in regards to assurance, the relationship between besetting sin and assurance, and finally the need for perseverance.

I would commend this book to anyone struggling with assurance. If you’re involved in ministry this would be a valuable resource for your library.

Disclosure: I received a copy of the book from the publisher for the purpose of reviewing it. The opinions I have expressed are my own, and I was not required to write a positive review.

NIV Biblical Theology Study Bible ( A Review)

NIV Biblical Theology Study Bible

The NIV Biblical Theology Study Bible originally published as the NIV Zondervan Study Bible is a rich theological resource. While my preferred translation is the ESV, this study Bible is a resource I intend to make a staple in my research library. It draws on the expertise of leading theologians and biblical scholars to provide a rich resource with the best of evangelical scholarship.

This Bible in addition to 20,000 study notes has 28 articles on key topics or biblical theology from sin, to sonship, to Shalom one will find an article written by a contributor who was written widely on the subject at hand. In fact those who are familiar with the NSBT series published by IVP will find themselves among familiar authors in this study Bible.

While some might not be a fan of the NIV or its translation philosophy no one can deny the value of this study Bible. Every aspect of this Bible is geared toward giving its user a great understanding of the Scripture. If you’re a Bible teacher of any type you will definitely benefit greatly from this resource.

Disclosure: I received a copy of the book from the publisher for the purpose of reviewing it. The opinions I have expressed are my own, and I was not required to write a positive review.