From the Reformation to the Third Reich: Protestantism’s Impact on Western Culture – Part 2
The following is part two of a multi-part series.
Taken from John Immel’s second session
at the 2014 Conference on Gospel Discernment and Spiritual Tyranny
~ Edited by Andy Young
I’m going to continue with my case on the nature of philosophy, how it is a driving force of human action. It has impacted the evolution of Western thought in particular, and specifically it shaped National Socialist Germany. It is currently shaping the United States of America.
At the TANC Conference of 2013, I began to explain the evolution of Western thought, and I started all the way back from Thales around 600 BC. One of the biggest challenges I have is that Christians tend to believe that Christianity just sprang up out of a whole cloth, but it actually has a very specific place in the larger context of the evolution of Western thought. The roots of those ideas can be seen as far back as Plato and Pythagoreans, and many of our doctrines come from the Cynics and the Stoics.
I’m going to pick up where I left off in the timeline I began last year, around 150 AD, because this will lay a foundation. I’m going to touch briefly on Plato because the roots of current Christian doctrine can be traced from Plato to Augustine to Luther to Calvin. Actually, it is not really all that much of a dirty secret. The fact of the matter is that anyone can find this relationship with no effort at all. It is hidden in plain sight for anybody to find.
You will recall from our study of the Cynics and the Stoics that they believed the flesh, the material world was corrupt. They were responsible for the introduction of the soul-body dichotomy into Western thought.
Christianity largely picks up this soul-body dichotomy from these ancient Western thinkers. The Cynics and Stoics ultimately believe that the way man achieves knowledge and virtue was by the discipline of the flesh. Because the flesh was weak, it required kind of like an athlete’s training.
Plotinus
Around 200 AD a man by the name of Plotinus picks up on the Cynic and Stoic doctrines. Plotinus takes these concepts to the next logical progression. Not only is the material world inferior, it is in fact totally morally depraved.
Consider what Plato taught. Plato believed that this earth was a shadow variation of a perfect world. This world was not true reality. It was really the reflection, the shadow on the wall of a cave. The otherworldly realm was called the world of Forms. Plato believed that man’s grasp of reality was limited. Plato believed that man’s ethical standard was his subordination to the state. He believed that man was inferior. He believed that certain men, what he called philosopher kings, should be in charge. They should dictate good.
Plato still has a secular philosophy. In other words, he still believed that select men can get to this transcendent world, this world of Forms, by virtue of his reason. Now it wasn’t a clean blanket statement that all men had this ability. It was really reserved for a select few men who specifically practice virtues that gave them access to the forms and higher levels of knowledge, but it was still a secular version.
By contrast, Plotinus dropped all vestiges of the human element. According to Plotinus’ disciples, Plotinus had zero interest in the physical life. His entire obsession was attaining a transcendent reality. But his transcendent reality was a religious transcendence. He accepted the premise of the mystery cults, the Gnostics, where because man is specifically corrupt, there was a certain initiating practice that gave them access to the knowledge, and they were uniquely qualified to get to this knowledge by virtue of their specific denial of fleshly existence.
This means that the secular transcendent world is graspable because man is the secularizing part. But a religious transcendent world is not graspable because man has no place in that world. Here is how Plotinus described this. Listen to the echoes of what becomes Christianity.
“The One is, in truth, beyond all statement; whatever you say would limit It; the All-Transcending, transcending even the most august Mind, which alone of all things has true being, has no name. We can but try to indicate, if possible, something concerning it. If we do not grasp it by knowledge, what does that not mean that we do not seize it. How does man come to seize knowledge of a transcendent being? It is impossible for man to cease transcendent knowledge by reason.”
I want you to notice that he wanted reason to be part of man’s incompetence.
Once you understand Plotinus, it becomes very simple to understand Augustine, because this is the version of Platonism that Augustine got hold of. He did not have the original Plato. Augustine sees in his mind the one, the All-Transcendent, as the Christian God. It is from this framework within which he places Christianity, because there was a problem with early Christianity.
When Jesus showed up on the scene, He was in Israel talking to Israelites about Israel issues. He repeatedly stated that He came to the lost children of Israel. This is why, particularly in the Gospel of Mark and the Gospel of Matthew, you see virtually no recognition of a world beyond Palestine. You see functionally no understanding of the broader Hellenistic world.
By the time we get to the Gospel of Luke, being a Roman and having much more concern with the broader Hellenistic world, his original works are actually addressed to someone named Theophilus. While Luke’s interest is to a broader Greek world, even then Luke’s focus is only inasmuch as he wants to show the progression of the Great Commission going to the outermost parts of the earth to these people. So even by the time we get to the Book of Acts, he is still just focused on that evolution.
And herein lay the problem. As this Jewish movement, which started out in this little backwater no nothing territory of the Roman Empire, moves in to the broader Hellenistic world it is confronted with some profound intellectual problems.
The Hellenistic world has no association with the Jewish background of the things that Jesus said and did. There was no quick way to explain the nature of the Jesus movement to this broader Hellenistic world because there was no full philosophical statement. It was a collection of stories and aphorisms and parables. And so to that world and to that mind, Christianity did not have a lot of direct relevance.
By the time we get into the 2nd century, Christianity is really reeling. Christianity needed an integration into a broader philosophical statement. One of the first who tried to do this was Philo. Philo was a Jew, and he was definitely a Hellenistic Jew, and his goal was to take Platonism and merge it into Judaism. He is one of a number who were making these attempts at philosophical integration.
This is the fundamental problem that landed on Augustine’s lap. Augustine set out to finalize the integration of these ideas, and he used the turnkey solution of Platonism to do it. Concurrent with this, the Roman Empire was crumbling. There was a lot of chaos happening in the world, both political and social. People were looking for some means and some way to begin to explain these things, so a corrupt material world and a corrupt man in a war-torn and war-ravaged and famine-ravaged existence seems to make an enormous amount of sense.
First Council of Nicea
Then there is the political side of this equation to consider. Around 250 AD, Christianity began to emerge as a player in the social-political structure of the world. By 300, the Church was full of all sorts of political ambition. Bishops became effectively synonymous with rulers.
Constantine then capitalizes on the Christian statist ambition as he presided over the Council of Nicaea. Constantine says, “You know what, guys? I’m tired of hearing you bicker. I’m going to put an end to this.” He declared a specific orthodoxy to be upheld. He called all opposing positions to be demented and insane, and then he proceeded to persecute anyone who happened to believe otherwise.
Constantine galvanized ecumenical support for his power in the failing Roman Empire, using his civil authority to condemn. In trade, the winning bishops pledged their allegiance to Constantine. Constantine died in 337, but the Council of Nicaea lasted for almost another 25 years. With each year that passed, the Church became increasingly more embroiled in civil governance.
Fast forward to the appointment of Flavius Theodosius to emperor in 379. Theodosius’ role in history and more importantly, Church history, has been airbrushed out of existence, as Charles Freeman notes in his book AD 381. This is a profound failing because in 381, for the first time in Greco-Roman history, religious orthodoxy became synonymous with political power. In 381, the power of the state was galvanized into Christianity forever. This forever changed the face of the world. From this point forward, the leading Christian theological concern was who had the authority, the force, to compel doctrinal outcomes. No matter the specific theological hair being split, the underlying fight was who held the force to suppress the dissenting opinion.
Here’s why this is important. Secularism gets a black eye because we tend to assume that secular means immoral. But secularism only means the division of religious orthodoxy from political orthodoxy. A secular state is effectively an agnostic state where the force of government does not care what the specific religious convictions of people are. Even though they believed in hundreds of gods, the Hellenistic world, and in particular the Classical Greek world, was effectively a secular state. Man could believe what he chose. He was not compelled by doctrine to believe anything.
The only other manifestation of a truly secular state in the history of the world is the United States of America. It is important for people to grasp this. The single greatest political achievement the world has ever seen was a secular state, meaning that man was free to believe what he wanted. I’m going to talk about this at length later on.
Theocracy on the other hand is the merging of political power with the theological orthodoxy. A theocracy means that man is compelled to a given theological standard by force of government. And this is exactly what happened with Theodosius. Augustine’s doctrine was then able to reign effectively for the next thousand years without contest. No one could muster an objection because it was considered treason to object to Augustinian doctrine.
Augustine decides he has cared for all the basic premises:
- The soul/body or mind/body dichotomy derived from ancient Greek doctrine
- Man is epistemologically corrupt
- The abandonment of reason
- A commitment the presumption that select men are morally correct to dictate intellectual content (dogmatism)
- The primacy of the state (the church)
Central to all of these premises is asceticism. Asceticism is a philosophical commitment of the individual to destroy every facet of his physical existence. Asceticism is the practical application of the soul-body dichotomy put into practice. Christian asceticism took the apostle Paul’s determination to beat his body literally and seriously.
The Church taught that asceticism gave access to the supernatural through mortification, literally, the death of the flesh. Paul Dohse has written at length about the doctrines of mortification and vivification. Most Christians tend to assume that when we talk about mortification, we’re really talking about something they can pick and choose. But in this case is means the literal death of the flesh. Self-destruction would earn God’s pity. Self-destruction showed that man was full of guilt.
Some examples of ascetic practices included celibacy. This was very common. Virginity was considered an ethical ideal tied to the belief that the natural world was evil. This actually hit women very hard through the Dark Ages because women were either virgins or whores. Women were seen as tempters of men. Celibacy was the means to prevent. Celibacy was also a means by which the Catholic Church could keep their property from disappearing into inheritance. Priests that don’t marry don’t have kids, won’t have wives. The Church gets the money. The Church gets taxes. The Church keeps it, because when the priests dies, he doesn’t give it away to his family.
Another ascetic practice was the renunciation of material possessions. For example, a man by the name of Alexander married poverty, which I think is hilarious considering our current preoccupations with re-defining marriage in America. Alexander would beg for his food and did not keep his excess. One commenter on Alexander’s wife said that his form of monasticism was better because it didn’t create the housekeeping problems of say, the Franciscans. In other words, he didn’t have cleric. I think that’s hilarious.
Another ascetic practice is the renunciation of food. The ideal Christian fasted for 40 days, as practiced by Jesus. It also turns out that starvation past 40 days killed you.
They reduced or prevented sleep. They turned sleep into torture. They slept on beds of nails. They were beaten if they fell asleep. Syrian monks tied ropes around their abdomens and slept standing up. Others hung themselves in awkward positions.
They condemned hygiene. They refused to cut their hair, fingernails, or toenails. They dressed in filthy rags and allowed sweat and dirt to accumulate.
They abandoned movement. It was common to lock themselves away in monasteries, but then they would take it further and lock themselves into ever-smaller and smaller cells. Truly horrific is that some ascetics would go into the desert, sit down on a pile of rocks and stay there until their legs are rotten away. They beat their bodies. Men would stare into the sun until they were blind so that they would never succumb to the lusts of the eyes. Monastic orders wore girdles around their loins so that they would not desire women. Castration and self-flagellation were very common.
Here is the point that I want to make. These practices never made it into general practice for the simple reason that it is not livable. It is by definition designed to kill. It is a commitment to death and destruction that cannot be practiced. But the point is that these kinds of practices were venerated. It was seen as an ethical ideal. The men who did practice such action were considered saints. The Church turned these people into heroes.
Because of Augustine, throughout the Dark Ages we have an entire intellectual collapse. Reason cannot grasp God, and there is no earthly reality. Imagine an entire culture built around this fundamental presumption. This is the proof-text mindset- the need to use authority to validate ideas. The proof-text mind cannot think in terms of causality. It is a mind that equates causality with authority. It is a mind that does not grasp principles.
Of course, what this really means is that we are talking about an entire culture built on rational dependence. In other words, it is a culture that gets all of its rational content from somebody who dictates. This is impossible for a scientific society, because a scientific society is built around rational independence, the ability to independently review and explore the world find commonalities and causalities.
What were the results of the Dark Ages?
Intellectual stagnation. It paralyzed all critical thinking. Authority was what governed human interaction, and the result was war, war, war, and more war. God was always in the business of smiting someone else who got it wrong through the sword of the church/state. The concept of “rights” was really a discussion of prerogatives. The “Divine Right of Kings” is really the divine prerogative of kings.
The intellectual stagnation of the Dark Ages produced infant mortality rates estimated at 50 percent, some sources suggest maybe as low as 30. A villager serf, his wife, and surviving children shared a living space of roughly 700 square feet, and they shared that space with livestock.
By age 12, a boy was considered old enough to pledge his life to his sovereign, meaning he was considered old enough to go to war. By 12, girls were considered old enough to marry. They were sold as a chattel, considered a societal burden because they were a mouth to feed. They could not endure the rigors of agricultural life. The concept of a dowry was designed to make marriageable females more attractive to male suitors. Men were basically paid to take on women.
Ninety-five percent of the population worked at agriculture with farm implements out of the Stone Age. Yields were estimated at a quarter of the seed sown. Therefore, it took roughly two acres to feed one person. By comparison, modern farming methods yield in excess of 80 percent, and it takes less than a third of an acre to feed o
ne person. There was no concept of germs, no antibiotics, no vaccines, no anesthetic. Anesthetic was considered sinful. Your pain was necessarily the product of your sin, and God deliberately did it to you. And this all made sense because suffering was a virtue.
Death was a virtue. Pain was merely the natural state of human existence. Practically 95 percent of the populace were slaves, 2 percent did nothing, and the nobility fought wars of conquests for profit. The largest class were the people called the villani. It means villager, but it is the root of our modern word villain. They were born into generational slavery.
This is important to understand. As a class society based on determination, if you were born a serf, you would be a serf. Your grandson would be a serf. Your great grandson would be a serf. Your great grandfather would be a serf. There was effectively no escape. You were committed. You were basically born into subservience, and there was no ability to get out of it. This is the logical conclusion of Augustine’s theories of predestination carried out to their practical application.
“Justice” was meted out with brutal efficiency. A man who stole from a lord’s property, which was effectively everything in sight, could be penalized by being pilloried, drawn and quartered, cut open, or have limbs, noses, or ears cut off. Women, who were accused of crimes, say, daring to seduce a priest or lord (and when I mean by seduced, I mean they lusted after her) had their genitals impaled with hot irons, were locked in iron maidens, burned at the stake, or drowned.
The Church sanctioned all of these actions by government using Romans 13:1-2
“Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God. And they that resist shall receive to themselves damnation.”
This is the foundation of the “Divine Right of Kings”; the presumption that the king is appointed of God, and whatever he happens to do is exactly what God chooses. This is also a corollary of the doctrine of predestination. It is what God intends. What you see manifest is specifically what God desires.
The Dark Ages are dark in principle, and it is imperative that you understand what this means. Philosophically, it is specifically trying to separate all of man from any good. The fundamental formulations of Augustinian doctrine sought to eradicate man on every fundamental level. Christianity elevated pain and suffering and pestilence and poverty to the highest ethical ideal.
The whole of historic Christian doctrine revolves around the veneration of death. Human suffering reaches its pinnacle in Western thought. Destruction of the flesh is the ethical ideal. It doesn’t take an art scholar to understand why the symbol of a fish (the Greek word ιχθυς “ic-thoos”) in remembrance of the disciples was replaced by the cross as an enduring icon of Christianity. For the first 400 to 500 
years, the cross does not appear in Christian art. But by the start of the 6th century, the cross, which is an emblem of political subjugation and torture, becomes Christianity’s central icon.
But then, what other icon would be appropriate for a religion built on human suffering? Four hundred years after Jesus came to preach life in the covenants of promise, Christianity became a cult of death that ruled the world with a nihilistic iron fist.
I get some heat on occasion for calling Christianity a cult of death. But I challenge you, show me I’m wrong. The sum of Christian doctrine is based on the death of man. It is obsessed and fixated on man’s death. And it worships an icon of death and culture. It holds out Jesus’ death and destruction as its highest ethical action. At its root, it preaches that man’s highest ethical ideal is his own self-destruction.
In the introduction I challenged you with this statement: The only thing necessary for evil to triumph is for good men to do nothing. But that statement requires a necessary assumption. If there are men who are good, that presupposes they have values. And the nature of values are such that good men must act consistent with those values.
So then, what causes good men to take no action? What must be the primary assumption?
Change the definition of good!
Turn death and destruction into “good.”
If you want to understand what happened in National Socialist Germany, you must understand that the resulting behavior stemmed from a metaphysical premise that assumed a change in the definition of what was “good.”
Now for me to actually explain why this is so important, we are going to have to do some more remedial work, because most people reading this don’t hold the Augustinian standard of “good” in their head. Most modern Calvinists don’t hold the Augustinian, Luther, and Calvin doctrine of good in their head. Most of them get their definition of good from a very different source. And that’s what we’re going to talk about in part three.
To be continued…
From the Reformation to the Third Reich: Protestantism’s Impact on Western Culture – Introduction
The following is part one of a nine-part series.
Taken from John Immel’s first session
at the 2014 Conference on Gospel Discernment and Spiritual Tyranny
~ Edited by Andy Young
This specific 2014 conference represents the culmination of at least 20 years of thinking for me. And to give you a sense of scope, I need to begin with some history. In America, Christianity first had the opportunity to disagree, starting in the early 19th century, with the Pentecostal and charismatic movements. They were a unique brand of Christianity that were the first to diverge from historic Calvinist roots.
Because there really is no formal definition for Pentecostal and charismatic, there are some profound limitations to the definitions of either. I can tell you what they tend to emphasize. They are renewal movements, a return to the gifts of the Spirit – speaking in tongues, healing – and a very immediate, very specific present kind of Christianity. They were rooted in and had some of their intellectual roots in the Wesleyan movement. They rejected determinism. They rejected predestination. And they believed in free will.
All renewal movements are necessarily movements of personality. Most of the early revival movements in the United States came from men with specific messages- John Alexander Dowie, John G. Lake, William J. Seymour. If you have any interest at all in learning the evolution of charismatic/Pentecostal movements, these names are going to be at the top of the list.
When I came into Christianity around 1981-82, the charismatic renewal was still unformed. There weren’t really mega churches as you and I know mega churches. Back then we were still arguing over whether or not you could have guitars and drums in church, whereas today, if you don’t have contemporary music and guitars and drums, nobody shows up.
Oral Roberts University – Tulsa, OK
One of the primary leading figures of that timeframe would be men like Oral Roberts, one of the first men in the history of the world to impact the globe by mass media. For a series of reasons, I end up going to Oral Roberts University thinking that I would arrive at charismatic utopia. Given my love for ideas, I found myself terribly attracted to studying theology. I hold a degree in Systematic and Historical Theology with a minor in Old Testament. What that basically means is that the sum of my education was in church history, the progression of church doctrine and systematic theology.
The head of the Department of Theology at the time was Siegfried Chasman who was a committed Calvinist from Europe. As such, he organized the Department of Theology around that body of ideas, but he also knew he had an entire student body committed, for the most part, to Pentecostal/charismatic concepts. The problem is that most people make the fundamental mistake in assuming that Calvinism is somehow negotiable, that we can somehow pick and choose which parts of Calvinism we want. And so then they try to hybridize a lot of these ideas.
Herein is the implicit conflict. You would go to chapel Tuesdays and Thursdays, and the charismatic speaker of the day would blow through and say whatever they had to say. Meanwhile, those in the Theology Department would sit front and center of the auditorium,and without fail they would be visibly and universally outraged at whatever was said from the platform.
So I was dead square in the middle of this ongoing fight- the power and the effectiveness of charismatic-style doctrines, and the critique of the only form of academic theology that is Protestantism.
by the time I had graduated from college, I had no home. Charismatic churches didn’t have the interest in what I had learned or what I knew, but by the same token, I got to spend an entire college career addressing the fundamental problems that I saw with Calvinism as such; combating those arguments, being aware of these arguments, writing endless papers on those arguments, defending those papers against myself and the entire classroom. So I am no stranger to the fight.
When I was 26 years old, I found myself in Gaithersburg, MD on the doorstep of what was then a People of Destiny International church (which would eventually become Sovereign Grace Ministries). When I first got there, they presented themselves as these very broad-minded, interested in ideas thinkers, social commentators, and frankly, I thought it felt like home. I was to eventually learn that was totally false. Around 1991 they started to make a transition into what I knew was Calvinism, and I had fundamental objections to Calvinism. They had no interest in ideas, and they had no interest in anybody else’s input. I made the faulty assumption that I could object, that this was a reasonable action on my part, on anybody’s part, if they saw a problem with the doctrine; that anyone should be able to say, “No, that’s not true.”
This of course embroiled me in all manner of church conflict to the point that they eventually told me I was deleterious. “And oh, by the way, why don’t you go out and start your own church?” The irony of that has never ceased to amaze me, that I could be considered deleterious (evil, wicked, pernicious, and destructive) but yet it was perfectly acceptable for me to go out and start my own church. To this day, I think that’s hilarious.
It took me a long time to unravel the problems, but because of the way I tend to approach the world, I saw commonalities. Now of course the original criticism was, “Well, the reason there’s a conflict, John, is because you’re here. The conflict is you.”
Okay.
And inasmuch as you accept that assumption, then that makes abundant sense. But remember, I had almost a decade of Christian life behind me. I already had an identity that spanned a number of different denominations, a number of different church flavors, plus the intention to create theology as a professional pursuit. So the standard denunciations and the standard objections to me didn’t work. I did not quickly embrace the notion that I could be so fundamentally wrong. But this ultimately set me on the path of identifying what is the commonality here.
I had already seen these doctrines in some form and in some fashion even in the charismatic churches. I would eventually get out of Sovereign Grace Ministries, and I would go participate in other churches and I would still see the same themes, the same ideas. And trust me, I was one of the few people going around actually objecting to the broader actions of Sovereign Grace Ministries. I was absolutely a lone voice. So any preacher I ever heard that ever said to me, “Your job is to submit to me. It is my job to defend the sheep,” I would specifically exhort them to get involved in protecting the sheep in the context of the conduct of that ministry. Universally, they said no way.
In all these churches, fundamental to them was the doctrine of submission and authority; the presumption that select men had the moral right to dictate to me intellectual conclusions. Concurrent with that submission was that they were somehow uniquely qualified to understand the truth and nobody else really was, and that by virtue of that authority, they had the right to treat me however they chose. In whatever way they qualified such a justification, at the root, that’s what they presumed. If I was not willing to embrace what they said, it was somehow a moral failing on my part. The presumption was always that the moral failing began with me. And for a while of course I accepted the presumption, but then I realized, wait a minute, this stuff exists whether I’m at this church or not.
There was only one other common denominator…
…and that was the doctrine.
With my degree and historical background I was able to trace the evolution of Christian thought effectively from the 1st century to about the 18th century. I had enough church history to understand that this pattern was actually not uncommon. Once I identified those fundamental elements, I realized this has happened before, and it has happened over and over and over. I finally had to ask myself, how is it possible that the Church either finds itself in bed with tyrants, abetting tyrants, or behaving as tyrants itself?
And that’s when I came up with this. I’ve shown this in pretty much every conference.
The Gospel According to John Immel, chapter 3:1-3
- All people act logically from their assumptions.
- It does not matter how inconsistent the ideas or insane the rationale. They will act until that logic is fulfilled.
- Therefore, when you see masses of people taking the same destructive actions, if you find the assumptions, you will find the cause.
Now of course when I formulated this, I hadn’t yet read James Madison and his Memorial and Remonstrance against Religious Assessments, in which he states:
“7. Because experience witnesses that ecclesiastical establishments…during almost fifteen centuries has the legal establishment of Christianity been on trial. What have been its fruits? More or less in all places, pride and indolence in the clergy, ignorance and servility in the laity, and in both, superstition, bigotry and persecutions.”
“8. Because…what influence in fact have ecclesiastical establishments had on civil society? In some instances they have been seen to erect a spiritual tyranny on the ruins of civil authority; in many instances they have been seen upholding the thrones of political tyranny; and in no instance have they been seen as the guardians of the liberties of the people.”
James Madison nailed it. The bulk of Christian history is one, long, slow motion train wreck of tyranny. This is a problem that bothered me viscerally. We genuinely believe that God is love, yet with stunning consistency, the church that God sees and is supposed to call His own ends up at the forefront of tyranny. There is something seriously wrong with this picture!
The example of National Socialist Germany is an instructional morality event of epic proportions. In the 1920s, Germany was Christian by any definition. Not only was it Christian, it was Lutheran Christian by any definition. Of the 60 million people that resided in Germany, 40 million identified themselves as evangelicals. The other 20 million identified themselves as Catholic or some variation of Protestantism, with only about 1 percent embodying a genuinely non-Christian mysticism.
There is a common objection that the reason the evil in Germany took place is because a select few did bad things and that good men did nothing. The only thing necessary for evil to triumph is for good men to do nothing. Does this explain what happened to National Socialist Germany?
I’m going to let you ponder that question.
Before we can genuinely answer that question, we need to do some serious remedial work. We need to understand what shaped Germany in the 1920s. And the reason we need to understand history is because, as Adolf Hitler once said, “A man who has no sense of history is a man who has no ears or eyes.”
Now for me to do my job, I’m going to have to introduce you to philosophy.
Disciplines of Philosophy
– Metaphysics
– Epistemology
– Ethics
– Politics
– Aesthetics (art)
The nature of existence is metaphysics. How man knows what he knows is called epistemology. How we value what we know is ethics. How we interact with people is politics. And how man creatively reflects his existence back to himself is called aesthetics or art.
Man cannot help but integrate his ideas. It’s the way he’s built. From the time he is a toddler, the first thing he wants to understand is how things fit together. Man must organize his ideas into a cohesive system just like a fish must breathe in water. For man, his ideas do not hang in a vacuum. His ideas must be attached to something. And he must start from the most rudimentary part of his existence. He must start at the beginning.
It is a hard thing to learn to think in essentials, to think in principles, to think in terms of ideological relationships. It is hard to learn to think philosophically. However, most people are unaware of this big picture. Most people don’t think in these terms, yet most people treat ideas as some kind of smorgasbord. Oh, I like this one, and I like this one. Nah, I don’t like that one. I like this one. And they put it all in a basket and from time to time they will pull out an idea and say, “Yeah, that’s pretty good. Yeah, that’s pretty good.” They treat ideas very carelessly.
Often they find themselves dead square in the middle of some form of conflict, some form of psychic pain. And because they treat ideas carelessly, they don’t recognize that the psychic pain they hold is directly tied to mutually exclusive ideas that are in conflict. This is because they have not done a successful job at integrating ideas, or eliminating the errors from the most rudimentary level of their ideas to the practical outworking. The result is uncertainty. Then, one of the first things man tends to do when he encounters a conflict or an inconsistency is to punt the inconsistency into the abyss so that he doesn’t have to deal with it.
Since it is the subject of this conversation, we are already familiar with how this actually breaks down with Augustine, with Calvinistic thought. What is the metaphysical assumption of Augustine? Man is corrupt. Man is existentially corrupt. He is corrupt from the nature of his existence. He has no redeeming good quality in his existence. Anytime you think you’ve got something good, you don’t. Because man is metaphysically corrupt, that means, epistemologically, man cannot know anything. Because man cannnot know anything, his moral responsibility – his ethical responsibility – is his own self-destruction. And because man cannot do good, he will not follow through on this ethical standard. This means he necessarily needs a government that will compel him to that action. So if you won’t sacrifice you, there will be a government that will sacrifice you.
And last is aesthetics. This is how man reflects the world back to himself. Man needs a means by which he refuels his existence. He needs a means by which he takes his most rudimentary assumptions about his life and puts that into a form so that when he looks back at it, he is refreshed. This is the root of aesthetics.
However, if you presume man’s metaphysical corruption and you presume all of these fundamental things that Augustine presumes, what kind of art do you create? You create churches lined with gargoyles. You create Dante’s Inferno where the nature of your art specifically reflects man’s catastrophe, destruction, impotence, fear, terror, anxiety, neuroses, and psychoses. Your art will always follow your most rudimentary philosophical assumptions.
The dominant philosophy on the planet is collectivism. It is the presumption that man is first and foremost the property of the state, the property of society, the property of tribe, the property of community or denomination or local church or sect.
Here is my contribution to philosophy. I have identified five fundamental elements of all collectivist doctrines that are designed to produce tyranny. The reason I have organized this as a web is because I want you to understand that this is not linear. All of these elements are interdependent and do not necessarily follow in a progression. There is a dynamic tension between all the arguments. Some arguments that you hear will have facets of each of these elements. Let’s look at each one of these more closely.
Incompetent Masses
The underlying conclusion throughout Western thought has been that man’s senses or his ability to reason were fundamentally flawed. Man could not understand the world in which he lived. This is the bedrock of incompetence. If you separate man from his mind, man from his body, and man from reality there is no other place for man to live. So if you presume that man is incompetent then you set the groundwork for the next concept.
Universal Guilt
This is a tool designed to drive you to accept your own incompetence. All men are guilty of moral depravity so that no one can advocate a moral standard. If you will accept guilt, a universal guilt, a guilt for no crime whatsoever, a guilt for nothing else than for simply being an incompetent human, you will accept the standard that you are morally incapable of running your own life. If you cannot presume your own moral good then the only thing left is…
Dictated Good
Because man is guilty and incompetent to carry out the important actions, he necessarily needs someone to save him from himself. This is why there has always been a separation between the willing elite and the general masses. This is where the class society comes from. There has always been the presumption that the “true philosopher” had a special access to truth.
Abolition of Ambition
Because man is by nature an individual and not a collective being, he must be talked out of individual action. He must be persuaded that any action done independent of group sanction is the height of moral failing.
Collective Conformity
This is the end game. This is where the full force of government is brought to bear for the sole purpose of creating a neutered humanity without complexion, or variation, or distinction. This outcome is held out as an ethical ideal and forced into existence at all costs.
Utopian Prestige
All arguments are in service to the collective reputation. Notice the outcome is at the center of the web of these five elements. How many times have you heard a preacher talk about the reputation of the church? The argument is that individual action will impact the prestige of his “local collective.” This is the presumption of Utopian Prestige. In every collectivist ideology, you will ultimately see the proclaimed ideal is some utopian ideal, whether it’s the Marxist’s workers’ paradise, whether it’s the Gaia, the utopia of earth, nature rule, nature worship, whether it be heaven, racial purity, it is always some utopian ideal that has no material expression. In other words, you will never see it here.
Most people have very little exposure to formal metaphysical or epistemological science. What they will do consistently is quote ethical expectations, and they do not realize that they are in fact admitting and committing to an ethical formulation that is part of a bigger picture. This is where most people encounter the philosophical system, ethics. Usually, our culture’s social values are expressions of ethics. What we find offensive, what we get offended by in public is specifically a reflection of our ethical values. People don’t know where these ethical formulations come from, which means they don’t really think about what they mean.
Ethics is where man experiences a political or philosophical formulation. Now consider the statement, “The only thing necessary for evil to triumph is for good men to do nothing.” So then the question becomes, how is it possible for good men to sit by and do nothing? Remember that all behavior flows from metaphysical assumptions and is driven by logic. In order to answer the question, we must first consider, what are the root assumptions, and what is the progression of thought that leads to a behavior where good men will not act against evil?
To be continued…
Often Asked By Those Looking For a Church: How Do I Know If It Is New Calvinist Or Not?
Originally published December 7, 2011
New Calvinism is not only dangerous to one’s soul, it is very subtle, and its proponents are deliberately covert. A post on what to look for is overdue, and my thanks to the reader who wrote and reminded me of this need. First, know this: in our day, New Calvinist churches will be the rule and not the exception. When you visit a church, assume that it is in the process of being taken over by New Calvinists, or has been in that camp completely for a period of time. Churches that have been solidly New Calvinist for a number of years will have cult-like characteristics.
Now, let me first begin my list by specifically answering the readers question and then I will expand from there: “….and would like to have a few questions to ask a Pastor to be able to know for sure if he is or is not in the NC camp by how the questions are answered. At the top of your head what questions would you recommend be asked that would be very telling?”
1) The biggie: “What hermeneutic do you use when you are preaching? Do you use the grammatical historical hermeneutic, or the redemptive historical hermeneutic?” Whether the pastor is NC or not, a deer in the headlight look will follow because most parishioners of our day do not know any theology. Think about it for a moment. These are two very different ways of approaching the Bible with the results being radically different; but yet, 99% of the parishioners out there have no idea which one their pastor uses.
GHH seeks to be exegetic; all ideas about everything are drawn from the text. RHH has an eisegetic approach; the sole purpose of the Bible is to gain a deeper understanding of Christ. It is sometimes called the “Chrstocentric” hermeneutic.
If the pastor admits that he is RHH, he is a NC. If he becomes aloof, for example; “Well, why don’t you come and see what we are about at one of our services, and then if you still want to talk about theology, we can do that” (by the way, that’s an actual quote from a pastor in response to my question concerning his hermeneutics), he is suspect. If he claims to be both, he is also suspect. If he is NC, he will know the very second you asked that question that he does not want you in his church.
2) Ask him who his favorite teachers are (you may want to word the question in a different way). If aloofness follows, he is suspect. If his favorite teachers are the likes of John Piper et al, he is either undiscerning or NC. In other words, he’s suspect.
3) You can ask him about his view on obedience, but you have to ask it this way in order not to be roper-doped: “Does all legitimate obedience and duty come out of a deeper understanding of our salvation? And when it does, is it a ‘mere natural flow?’”
4) “Do you believe that we are sanctified (set apart) by contemplating the gospel that saved us, or colaboring with the Holy Spirit in applying the word to our life.”
Bottom line: a skilled NC pastor can get around all of these questions except question number one. Even then, he can claim that he uses both hermeneutics.
Things to Look For
5) Is everything going on in the church about the gospel and Jesus? Is all of the music about redemption? Are all the messages about salvation, even though it’s a Christian setting? Is God the Father and the Holy Spirit rarely mentioned?
6) Another biggie: The missing transition communication technique in teaching and conversation. Like number one, this is huge. A message will begin with the subject of our Christian walk, but then will move into the subject of salvation without a transition in subject, as if the two are the same thing. Really, number one and number six are the most significant answers to the reader’s question.
7) The either/or communication technique, or the missing option C communication technique. The classic example is this prayer I heard spoken by a New Calvinist elder: “Lord, forgive us for obeying you in our own efforts.” The prayer insinuates that it’s either all of our effort, or all of something else that we don’t need forgiveness for. New Calvinists use this communication technique over a wide spectrum of teachings.
The Danger Zone
8.) Don’t forget, New Calvinist elders believe they have authority over you if you are a professing Christian and you are in their neck of the woods. Never, never, never, never meet with an elder or a group of elders ALONE. Never. And document everything. If you find yourself trying to ascertain where a church is doctrinally, and things are getting uncomfortable—that’s a New Calvinist church, or a cult, one or the other. Also, in this type of situation in a NC church, they consider these meetings to be steps of Matthew 18. They also consider any type of formal or informal counseling to be part of the discipline process. Regardless of whether you are a member or not, they will formally excommunicate you from the church universal in a Sunday morning service. And by the way, you have no legal grounds for a lawsuit in any state. Please, please, avoid these situations.
9) Watch for signs of exclusiveness; such as, “We preach the scandalous gospel,” ect. Or, “We teach this, as opposed to the ‘vast majority’ of other Christian churches.” “This is what makes us unique.” If you hear verbiage like this, gather your family and run for the nearest exit door. And don’t look back.
10) Watch out for love bombing. An overemphasis on love usually replaces things that are missing—like TRUTH! True loving relationships, even among Christians, are developed over time.
Also, in a NC church, if you are thought to be discerning, you may be approached by an elder with an unsolicited offer to “disciple” you on a weekly basis. This is more than likely for the purpose of neutralizing you as a threat. In many NC churches, this is considered counseling/discipline whether you are aware of it or not. It is known as “redemptive church discipline.” The goal is to bring you to a “redemptive” view of sanctification.
paul
Why We Do What We Do Here at TANC Ministries
Whenever you feel like you can’t possibly make a difference in this world, remember the starfish.
~ Andy
A young girl was walking along a beach upon which thousands of starfish had been washed up during a terrible storm. When she came to each starfish, she would pick it up, and throw it back into the ocean. People watched her with amusement.
She had been doing this for some time when a man approached her and said, “Little girl, why are you doing this? Look at this beach! You can’t save all these starfish. You can’t begin to make a difference!”
The girl seemed crushed, suddenly deflated. But after a few moments, she bent down, picked up another starfish, and hurled it as far as she could into the ocean. Then she looked up at the man and replied, “Well, I made a difference to that one!”
The old man looked at the girl inquisitively and thought about what she had done and said. Inspired, he joined the little girl in throwing starfish back into the sea. Soon others joined, and all the starfish were saved.
Paul's Passing Thoughts 
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