Clearcreek Chapel’s “All in the Family”
“I gathered up jewels that others here and there had mined, and just put it together in a way that seemed clear and important to me. If I could, it would be easier to reply that I had copied the package from somewhere in particular, but I am not able to do that. What I was on about impacted others and sharpened others up – like Paxton and Goldsworthy – and Jons [as confirmed later: Jon Zens] and a guy called Edward Fudge and others along the way.” ~ Robert Brinsmead
Clearcreek Chapel in Springboro, Ohio is a good representation of the kinship between all of the elements in our genealogy chart ( http://wp.me/pmd7S-K7 ). One of the joys of this ministry is reconnecting family members with long-lost relatives. It is intriguing to see how remnants of the genealogy chart are all gathered at the bottom—thirty-something years later, but with family members like Robert Brinsmead and Jon Zens (the original patriarchs) missing. Heartbreaking.
Not only that, credit is not being given where credit is due; for example, Jack Miller’s Sonship Theology, which pumped new life into the centrality of the objective gospel (aka Gospel Sanctification and New Covenant Theology) after it received a brutal beating from Walter Chantry and others on the left side of the chart, is never mentioned at T4G, TGC, and SGM gatherings, even though the primary disciples of Jack Miller (Tim Keller and David Powlison) are major players in those movements. Could it be because the Sonship label was shot full of holes by Jay Adams and Chad Van Dixhoorn on the right side of the chart? It would really do my heart good to see the Sonship label proudly displayed at the 2012 T4G. I mean, we’re talking family here.
Though I will be writing about many of these bottom-of-the chart family reunions, Clearcreek Chapel is an excellent specimen. The “elder” in charge of their “adult education” is Christian radio personality Chad Bresson, who authors a blog dedicated to Geerhardus Vos. Bresson is a member of the Earth Stove Society which promotes New Covenant Theology. Bresson has recently posted a lengthy article on eighty elements of New Covenant Theology followed by four articles on the writings of Graeme Goldsworthy. Also, a post by Bresson that articulates how New Calvinists interpret the Bible using a lengthy excerpt from the writings of Robert Brinsmead drew a lot of heat from some readers: http://goo.gl/qbeS4 .
Bresson was a recent speaker at the John Bunyan Convention which is a yearly conference that fictitiously uses the name of Bunyan to promote New Covenant Theology (NCT). This year’s conference included two primary figures of NCT, Fred Zaspel and John Reisinger. The conference was held at Reformed Baptist Church in Lewisburg, PA and I have not ascertained whether or not it is a Continental Baptist church which are a small fellowship of NCT churches that split from Reformed Baptist circles over the NCT issue. The debate that fueled the split was primarily between the father of NCT, Jon Zens, and Walter Chantry. Reformed Baptist protestants staunchly proclaimed NCT to be Antinomianism and were not the least bit apologetic about the accusation. Jon Zens is now in the background, probably because of his close association with the likable, but controversial Robert Brinsmead.
While Bresson shows Clearcreek’s kinship with Jon Zens, Brinsmead, and Goldsworthy, the Chapel leadership as a group focuses heavily on David Powlison’s Theology of the Heart ( http://goo.gl/8UnBe ) and John Piper’s Christian Hedonism. In fact, the pastor of Clearcreek is a well known rabid follower of John Piper. It is my understanding that Piper’s Christian Hedonism is presented yearly in the adult Sunday school class. Paul David Tripp is a frequent speaker there and the Chapel was one of the pilot churches that “tested” Tripp’s book How People Change, which is based on Powlison’s Dynamics of Biblical Change.
The common thread that ties all of the family members together is the Australian Forum’s centrality of the objective gospel (COG). This core thread (COG) was primarily developed by Brinsmead and Zens. Though it includes what Brinsmead describes (in our interview) as a collection of jewels, there is no doubt that Brinsmead and Zens formulated the basic systematic theology that makes its present-day life possible. In regard to any such system prior to the Forum, Brinsmead stated: “I gathered up jewels that others here and there had mined, and just put it together in a way that seemed clear and important to me. If I could, it would be easier to reply that I had copied the package from somewhere in particular, but I am not able to do that. What I was on about impacted others and sharpened others up – like Paxton and Goldsworthy – and Jons [as confirmed later: Jon Zens] and a guy called Edward Fudge and others along the way.”
COG states that all spiritual growth comes from contemplating the gospel outside of us. Any truth that is placed in the same priority at any given time is said to eclipse Christ. Inside considerations (the inner us [subjective]) would be included, which relegates the new birth to a position of insignificance—paving the way for the total depravity of the saints, “The same gospel that saved you also sanctifies you,” and “we must preach the gospel to ourselves everyday” (coined by Jack Miller and aped excessively by Jerry Bridges). As this foundational thread (system) has weaved through contemporary church history, it has been endowed with an explanation of how it is experienced (Christian Hedonism); how it applies to life (Heart Theology); its view of covenants (New Covenant Theology); and an interpretive model that enables outcomes that fit together logically (The Goldsworthy Trilogy [research on how the Dutch Reformed movement and Vos may have influenced Goldsworty is still pending]).
In an introduction to a Christian Hedonism class at Clearcreek Chapel, Chad Bresson said, “This is what makes us unique.” While one wonders why the goal is to be unique, we all can agree that it’s family that makes it all so special.
paul
Gospel Sanctification and Sonship’s Gospel-Driven Genealogy, Part 10: A Strong Finish For “Dr.” John MacArthur Not Looking Good
“Where did this ‘eclipsing Christ’ standard of truth come from? And does it add anything to the genealogy hypothesis?”
When I saw the advertisement, my heart sank. In my wrestling with proponents of Gospel Sanctification over the years, one of their mantranized mottos has been whether or not something “eclipses Christ” as a primary standard for determining truth. As others will attest who witnessed the hostile takeover of Clearcreek Chapel by the Chad Bresson cartel, “I have a problem with that view because it eclipses Christ” was a phrase that was constantly heard.
Back to the advertisement: MacArthur has written the forward to a new book written by one of his close ministry associates, Rick Holland. The title of the book is, “Uneclipsing The Son” by “Dr.” (a title that more and more is becoming a sign of danger more than respect) Rick Holland. Even from the standpoint of this (me) Evangelical peasant, “Dr.” MacArthur’s forward to the book raises troubling questions:
“This book is an insightful, convicting reminder that no one and nothing other than Christ deserves to be the central theme of the tidings we as Christians proclaim—not only to one another and to the world, but also in the private meditations of our heart.”
I asked the Sultana of Optimism, my wife Susan, to evaluate the statement. She immediately pointed out that the second part of the statement concerning private meditation was biblically untrue for many reasons. As far as Christ ALWAYS being the CENTRAL theme of the gospel, I will address that in future parts. Granted, Christ must always be part of a gospel presentation, it’s not the gospel without Him, but is He always the one and only central theme of the presentation as MacArthur suggests? Is Christ the only one who “deserves” to be a central figure of the gospel? Phil Johnson’s (the Executive Director of MacArthur’s ministry) endorsement of the book is even more disturbing as his statement mirrors John Piper contemplative spirituality:
“We become like whatever we worship (Psalm 135:15-18). So the key to sanctification and spiritual maturity is a simple principle: As we set our affections on Christ and keep Him at the center of all our thoughts, activities, desires, and ambitions, we are transformed into His likeness (2 Corinthians 3:18).”
Barry E. Horner also echo’s concern on page 192 of Future Israel when he writes: ‘This is not an insignificant point since it is common today, especially within Reformed Christianity as Thomas Smail pointed out in The Forgotten Father, for an incorrect prominence to be given to Jesus Christ (as though impossible to challenge) that results in biblical distortion.’”
As far as meditation on Christ alone being the one “simple” principle for sanctification as stated by Phil Johnson above, Dr. Jay E. Adams states:
“The problem with Sonship is that it misidentifies the source of sanctification (or the fruitful life of the children of God) as justification. Justification, though a wonderful fact, a ground of assurance, and something never to forget, cannot produce a holy life through strong motive for it.”
“Certainly, all of us may frequently look back to the time when we became sons and rejoice in the fact, but there is no directive to do so for growth, or even an example of this practice, in the New Testament….The true reminder of the good news about Jesus’ death for our sins is the one that he left for us to observe-the Lord’s supper (‘Do this in remembrance of Me’).”
Where did this eclipsing Christ standard of truth come from? And does it add to the genealogy hypothesis? (http://wp.me/pmd7S-Gm ) (Revised: http://wp.me/pmd7S-K7 ). You be the judge. The following are excerpts from the Australian Forum archives, one excerpt per article:
When the law is emphasized so as to eclipse the glory of the gospel, the church falls under the bondage of legalism.
…faith and never want to lose it, and may even fear that if any other truth is emphasized, it will eclipse the wonderful message of salvation. …
From “The Centrality of the Gospel”: evangelical preaching has contributed more to the eclipse of the Bible than we would ever dare to imagine.
They are used to eclipse or displace Christ’s imputed righteousness! “That glory cannot be taken away from Christ and transferred to either our renewal or …[same statement used in at least three other articles].
They are used to eclipse or displace Christ’s imputed righteousness!
When the law is emphasized so as to eclipse the glory of the gospel, the church … and rapturous experience) of having Christ come into the heart—and then …
When the law is emphasized so as to eclipse the glory of the gospel, … grace alone, on account of Christ’s obedience alone, and received by faith alone …
truth is emphasized, it will eclipse the wonderful message of salvation. …. And from Jesus Christ, who is the faithful witness, the firstborn from the …
Church history may be seen as a struggle to keep law and gospel in proper tension. When the law is emphasized so as to eclipse the glory of the gospel, …
Because they are put in the very room of the gospel! They are used to eclipse or displace Christ’s imputed righteousness! “That glory cannot be taken away …
… any other truth is emphasized, it will eclipse the wonderful message of salvation. …. Similarly, non-believers may reject the gospel because of their …
Tavard explains that when Luther began his work as a Reformer, the gospel was in “partial eclipse.” The Council of Trent, however, “reformulated” the gospel …
These sample statements were gleaned from the AF archives by a cursory search. Uneclipsing the Son (or his works) is a dominate theme that saturates AF doctrine.
Legacies are usually determined by how we end. This brings to mind something that we may want to meditate on often: the call to persevere. Christ didn’t say meditating on Him makes perseverance easy or guarantees that He will do it for us. MacArthur may not believe that, but he certainly lends credibility to those who do. Will the last leg of his ministry be remembered as lending creditability to Antinomians and even embracing their doctrines? I think it’s very likely.
If I had to bet, would I bet that I will find uncanny parallels between Holland’s new book and the AF archives? Absolutely. I am working on several side-by-side quotation charts, I trust that “Dr.” Holland will have a significant contribution to the comparisons.
paul
Gospel Sanctification and Sonship’s Gospel-Driven Genealogy, Part 7: The Birth of New Covenant Theology
“Apparently, this will be the legacy of New Covenant Theology—it was concocted by a Seventh-Day Adventist turned Reformed before he became apostate.”
As things become clearer, it seems the crux of New Calvinism is sanctification by objective justification. What’s that? Simply stated: all things relevant focus on Christ and His works outside of us (what they call the gospel). Any consideration of ourselves (subjective) in the mix, and anything else other than Christ and His works amounts to Existentialism. All reality must be interpreted through the gospel. In fact, truth can be truth until it is taught without being seen through the interpretive lens of Christ—then it becomes error. So, we aren’t really born again—that’s a subjective interpretation and insinuates that we can have a part in the sanctification process. The new birth must be seen “in its gospel context.” Hence, the Australian Forum said the following about the new birth, and even election: “Those who preach ‘Ye must be born again’ as the gospel are preaching a false gospel.” And, “A doctrine of election which takes as its starting point a philosophical concept instead of the gospel makes the Father the center and not Christ. A doctrine of election apart from Christ is inimical to sanctification and not its powerful source” (Present Truth Magazine Archives Vol. 24 #2).
This interpretive prism can be seen clearly in what is taught by contemporary New Calvinist. A predominant mantra among them is the idea that we are unable to approach the Scriptures without personal presuppositions (subjective). Therefore, ideas must not be drawn from the text (exegesis) because that’s subjective—the text must be interpreted through the gospel (eisegesis). This is why contemporary New Calvinist, as with the Australian Form, deny the new birth from our perspective: “But to whom are we introducing people, to Christ or to ourselves? Is the ‘Good News’ no longer Christ’s doing and dying, but our own ‘Spirit-filled’ life?” (Michael Horton, In The Face Of God).
Compare Horton’s quote with one of the Australian Three, G. Paxton:
“It robs Christ of His glory by putting the Spirit’s work in the believer above
and therefore against what Christ has done for the believer in His doing and dying” (Present Truth Archives Vol. 37 #4)
The fruit doesn’t fall far from the tree, but let me now use this quote by Chad Bresson to further this point and lead us into our subject:
“New Covenant Theology presumes a Christocentricity to the understanding and meaning of all reality” (Vossed World, “What is New Covenant Theology?”).
Jon Zens, the father of New Covenant Theology, was totally onboard with sanctification by objective justification. He wrote an article for the Australian Forum entitled “Why Existential Theology Is Bankrupt” (Id Vol. 37 #4). Though sanctification by objective justification was probably not original with the Australian Forum (but the jury is still out on that), they definitely called for a systematic theology that would reconcile that doctrine to Scripture in all areas, and they specifically called for a “framework” in the areas of history, covenants, and eschatology (Ibid Volume XLVI). G. Goldsworthy, one of the AF3, would have been priceless in regard to a historical and eschatological framework, but it is my contention that Jon Zens answered the call for a covenantal framework.
Dennis M. Swanson of Master’s Seminary stated in his “Introduction to New Covenant Theology” that though Zens is not a focal person in the movement at this time—“he really started the movement” (p.152). Swanson further states that he believes Zens coined the phrase “New Covenant Theology” in 1981 (p.153).
In an unusual document by Zens entitled Law And Ministry In The Church: An Informal Essay On Some Historical Developments (1972-1984), by Jon Zens, 1984”—Zens writes the following:
“I started receiving Present Truth (now Verdict) at Westminster Seminary (1972). I didn’t read it much, however, until 1975. The emphasis on justification was helpful to me at this time [that would be sanctification by objective justification alone].
In August, 1979 — through a series of fluke circumstances — I heard about some unadvertised meetings at a Ramada Inn in Nashville. For three days the editor of Verdict, Robert D. Brinsmead [the editor of Present Truth and the primary leader of the Australian Forum, and one of the AF3], was addressing about 150 Adventist-oriented people. I came Friday night and spoke with RDB and Jack Zwemer in their motel room for about two hours. We also talked for another two hours on Sunday night.
I was impressed by Brinsmead’s teachable, open spirit. He obviously did not feel threatened by my pointed and probing questions. One area that I asked him about was the idea that the law had to do a “work” before the gospel could come to folks. His magazine had been permeated with this concept. I suggested that if all things are to be approached through Christ, why do we put the law ahead of Him in evangelism? Where in Acts were the Ten Commandments preached before the gospel? He said he thought I had some good points and that he would reflect upon them. On Sunday night I gave him Richard Gaffin’s The Centrality of the Resurrection, Meredith Kline’s The Structure of Biblical Authority, and all of the back issues of BRR.
In January, 1980, Brinsmead called from California, just before he was to leave for Australia. He said that he had read the back issues, that he thought we [note: “WE”—] were on to something important [emphasis mine], and that he would study these matters closely in Australia. In 1981 some brilliant essays appeared in Verdict. “Sabbatarianism Re-examined,” “Jesus and the Law,” And “The Heart of N.T. Ethics” presented a Christ-centered approach to ethics. It was certainly heartening to see this shift by the largest English-speaking theological journal in the world at that time (sadly, since mid-1984 RDB went markedly downhill [right, not only was he a Seventh-Day Adventist, but he is now openly apostate by all standards]).”
Zens elaborated on his interaction with Brinsmead and discussed several Australian Forum articles published in Present Truth (later, Verdict), in This is My Beloved Son, Hear Him (Searching Together. Summer-Winter 1997, Vol. 25:1,2,3. Pages 67-71) Zens attached the following footnote to the article: “I met Mr. Brinsmead in August 1979, asked him to consider the centrality of Christ in Christian obedience, and gave him some materials to read. In January 1980, Brinsmead called me and indicated that these redemptive-historical points were worthy of consideration and further study.”
Here, we perceive the very cradle of New Covenant Theology. While working through the issues himself, Zens confronted Brinsmead in regard to the AF’s view on the law’s relationship to justification—which Zens had been “helped” by (their view on justification) while at Westminster. Brinsmead then called Zens in 1980 to say, “We [are] onto something important.” Then Brinsmead, according to Zens, published a string of “brilliant” articles as a result in 1981—the same year Swanson says Zens coined the phrase “New Covenant Theology.” Apparently, this will be the legacy of New Covenant Theology—it was concocted by a Seventh-Day Adventist turned Reformed before he became apostate.
Zens was a Reformed Baptist pastor at the time, so it is easy to see how the doctrine has spread in that camp. Present Truth also had a significant readership in Reformed Baptist circles. Zens’ leanings toward antinomian type doctrines had already caused trouble among Reformed Baptist which resulted in William J Chantry writing the book, God’s Righteous Kingdom. As far as the Johnny-come-lately names of NCT, one website is quoted as saying the following: “Since 1980 there has been a great resurgence of Reformed theology in Baptist circles. As a result, some have sought to develop a new, non-covenantal approach to theology distinct from the Second London Confession position. Leaders of this movement include such theologians as John Reisinger, Jon Zens, Fred Zaspel, Tom Wells, Gary Long, Geoff Volker, and Michael W. Adams.”
According to Richard C Barcellos in Defense Of The Decalogue, the doctrine was still in transition as late as 2001 when he wrote his book. Its proponents will have to let us know when they get it nailed down, or perhaps they can solicit some help from Robert Brinsmead. Robert–phone home.
paul
Gospel Sanctification and Sonship’s Gospel-Driven Genealogy, Part 3: New Calvinism’s Bad Seed
In one of the more contemporary blogs dedicated to Christocentric hermeneutics, it happened—Robert Brinsmead appeared, and started a lot of trouble. The blog is Vossed World, authored by Chad Bresson, an elder at Clearcreek Chapel in Springboro, Ohio. According to a message preached there recently by another Clearcreek elder, the leadership considers Clearcreek to be a “New Covenant Theology” church. They are also very strong on Christian Hedonism (John Piper), Heart Theology (CCEF), and Redemptive-Historical hermeneutics which is the theme of Bresson’s blog. Bresson is also a member of the Earth Stove Society (dedicated to NCT).
Bresson posted an excerpt from the writings of Brinsmead that represented the beliefs of the Australian Forum (see chart in part 2) concerning the use and interpretation of the Scriptures. The Australian Forum (hereafter “AF”) included Brinsmead, Geoffrey Paxton, and Graeme Goldsworthy. The post was brought to my attention by a reader. Though one person who commented on the post was totally unaware of it—Bresson responded to him by launching a defense regarding the relevance of Brinsmead’s apostasy:
“There are two reasons your analogy doesn’t wash: 1. Brinsmead wrote this ditty during a time of his life (as SDA, no less) when he affirmed reformed theology. That this guy is now an atheist is irrelevant. 2. What Brinsmead says here isn’t anything different than what has been posted on this blog for the past three years. In fact, given the recent articles written by the guys at Southern [see bottom of chart in part 2], what Brinsmead writes here could have just as easily have been written by one of them.”
The reader responded this way:
“I didn’t toss an ad hominem attack. I am criticizing the doctrine you are pursuing; I am not attacking you personally at all. I didn’t know this guy is now an atheist. I don’t know anything about him.”
The post and all the comments can be viewed here:
http://breusswane.blogspot.com/2008_07_17_archive.html
July of 2008 is a long way from what the AF wrote in the 1970’s. Bresson and the Chapel are respected as being on the cutting edge of New Calvinism (hereafter “NC”), and notice that he said, “What Brinsmead says here isn’t anything different than what has been posted on this blog for the past three years.” When I read the Brinsmead excerpt, I immediately recognized the fact that NC, ie., Gospel Sanctification and Sonship Theology (hereafter “NCGSS) needs such a hermeneutic to appear (consistent) and function consistently. My point by point rebuttal of the Brinsmead excerpt posted by Bresson can be read here: http://wp.me/pmd7S-lq
Or here: Brinsmead
This post is the first that demonstrates that the top of the proposed genealogy chart looks the same as the bottom. Bresson and the Chapel are an excellent specimen representing the NCGSS movement—yet, Bresson states that what Brinsmead wrote some thirty years ago is representative of what has been written on his blog for the past three years. Furthermore, Bresson’s blog is also replete with Graeme Goldsworthy writings, who was one of the original three that made up the AF.
So what? Well, the original doctrine of the AF was a mixture of sanctification by faith alone, Seventh-Day Adventist doctrine, and “Redemptive” Historicism. Also, all facts so far strongly indicate that Brinsmead was the primary visionary and inventor of the doctrine—and he is now an apostate—not good. Most Christians don’t buy into the idea that God used an unsaved person to reveal something “new” to God’s people, especially someone who became apostate after leaving a cult! Moreover, nobody can deny that Goldsworthy is the darling of present-day NCGSS hermeneutics, and that he was also one of the original three that made up the AF.
paul
Gospel Sanctification and Sonship’s Gospel-Driven Genealogy: Part 1, The Australian Forum and Seventh-Day Adventist Connection
It’s always been a bit perplexing to me. When you survey the Gospel-Driven, Gospel Sanctification landscape of our day that includes the T4G, Gospel Coalition, and a massive network of churches, the author of choice for their interpretive prism seems to be Graeme Goldsworthy (hereafter “GG”), an obscure, Anglican theologian from Australia.
As I said, “perplexing.” Until yesterday. While researching, I stumbled across an article written by a Christopher Taylor entitled, “Who is Bill Blogsmith?” Taylor (who I am attempting to contact for an interview) wrote the following:
“In the 1970’s a pair of Australian professors and pastors in the Anglican Church toured the world as the Australian Forum. This touring group went everywhere they were invited and preached the Word as best they could, with a focus on the Gospel as central, supreme, and foremost in the Christian’s life and understanding. As weeks go by I’ll be repeating and expanding on themes of this group, but you can read their thoughts in Present Truth Magazine which is online for free.
Robert Brinsmead became apostate and is sadly teaching rank heresy and frankly non-Christian beliefs. Geoffrey Paxton, the better speaker of the two, has dropped out of sight and I have lost track of him. But when they were the Australian Forum, they spoke God’s honest truth with power, conviction, and a powerful drive. Their humble efforts have shaped the thoughts and ideas of a new generation of theologians such as Rod Rosenbladt and Michael Horton.”
First, does, “….with a focus on the Gospel as central, supreme, and foremost in the Christian’s life and understanding” sound familiar? Secondly, though these guys are from Australia and were preaching in the nineteen-seventies, Robert Brinsmead is often quoted by the super-hip, who’s who of the Gospel Sanctification movement (hereafter “GS” and also known as New Calvinism—has deep roots in Sonship Theology). That’s a very interesting connection: from Australia in the seventies, preaching a gospel-centered sanctification—to playing a part in the latest rendition. Third, the author claims that this forum “shaped the thoughts and ideas” of a major player in the GS movement: Michael Horton. Fourthly, Isn’t GG from Australia? And isn’t he also an Anglican? Hmmmm.
Now GG isn’t looking so obscure, but the plot thickens. Wikipedia has this to say about the Paxton / Brinsmead relationship:
“Paxton has had significant interaction with the Seventh-day Adventist Church, and a ‘keen interest’ in its theology.This began through his acquaintance with Robert Brinsmead, as both were critical of the charismatic movement.One source described the pair as “anti-Charismatic crusaders” after one meeting.They held public meetings supporting belief in justification by faith alone. Paxton contributed to Brinsmead’s Present Truth Magazine.”
Not only did Brinsmead and Paxton share a distaste for Charismatic theology, but they worked together, along with GG, in an endeavor to reform the Seventh-Day Adventist denomination (hereafter SDA) by primarily arguing the following along with other SDA theologians (like Desmond Ford): the SDA theologians of old held to the Reformed view of sanctification, and the SDA needed to return to their reformation roots. Hence, Brinsmead, Paxton, and GG were hyper-enamored by Reformed confessions and creeds. At times, to some, it seemed like the threesome gave those documents more credence than Scripture. Sound familiar? I have no idea what compelled these three to enter the SDA fray—perhaps my continued research will offer a theory on that. But the primary purpose of Present Truth magazine was to aid the threesome in the aforementioned endeavor. Another writer stated it this way in the comment section of a forum:
“Most, if not all, the magazine articles available on that site in pdf form date from the 1970s and 1980s and appeared in the printed editions that were available free of charge to anyone who asked, thanks to the generous financial support of Robert Brinsmead, who was a successful Californian avocado grower and was seeking to reform Adventism. Brinsmead himself wrote many of the articles, but many others were written by Rev. Geoffrey Paxton, a ‘conservative’ Anglican priest who taught at Queensland Bible Institute in Australia. Listed as a Consulting Editor was another ‘conservative’ Anglican priest, Rev. Dr. Graeme Goldsworthy, who also taught at QBI and later taught at Moore
Theological College in Sydney (the official theological institution of the Anglican Diocese of Sydney); I do not recall whether Goldsworthy wrote for the magazine or was merely a consultant. (Paxton wrote The Shaking of Adventism, and Goldsworthy is the author of several books.) I do not recall any pro-Adventist views being promoted in the magazines.
Their purpose was to promote what they saw as the truly Protestant view of salvation, which had been corrupted not merely by Adventists but by many other “Protestants” – even so-called ‘evangelical’ ones.”
GG, in fact, did write many of the articles. Furthermore, the very close kinship of beliefs between GG, Paxton, and Brinsmead can be seen by the fact that they reference each other in Present Truth articles. In particular, GG referenced (for agreement purposes) an article written by Paxton in which he wrote that Christians are NOT “born again.” Sound familiar? By the way, Paxton was dismissed from a teaching position for, as Desmond Ford puts it, “his refusal to lay aside his interest in the Adventist ‘cult’” (“The Truth of Paxton’s Thesis” by Desmond Ford. Spectrum 9:3 July 1978).
Now, in regard to the articles in Present Truth and their agreement with Gospel Sanctification—I would like to say that there are no words to describe the uncanny dittolarities, so I will use examples: it would be like distinguishing between two twin penguins; it would be like distinguishing between two capital Ts; It would be like distinguishing between John Piper’s opinions and Justin Taylor’s opinions. It’s the same stuff, and in mass volumes.
Moreover, I was surprised to see that Jon Zens, a primary figure in the development of New Covenant Theology (a GS tenet), also wrote at least one article for Present Truth as well.
A lot more research needs to done which will be reflected in part 2 and other articles following, but it would appear that the Australian Forum preceded Jack Miller’s Sonship Theology. The Australian Forum may, or may not be, the cradle of GS theology. So far, we see a road; some parts wide and well paved, and other parts narrow, from the Forum Trio in Australia, to Michael Horton and others at Westminster (probably one being Edmund Clowney). Then to others at Westminster as well; namely, Jack Miller, and Tim Keller. From them, to David Powlison, Paul Tripp, and Timothy Lane. How Sonship then became Gospel Sanctification is sketchy, but should be easy to figure out in time. Let me further bolster this a little bit by quoting a pastor who graduated from Westminster with a MDiv:
“Sonship, as far as I understand it, arose from the ecclesiology of Edmund Clowney at Westminster Theological seminary, came to maturity in pastoral theology in the life and preaching of C. John Miller, rejuvenated Christian counseling at CCEF, entered the world of oversees missions through World Harvest Ministries, and finally made its home in both the city (through Tim Keller’s preaching at Redeemer in NYC) and in the country (through the personal testimony of change in Ray Cortese’s life and teaching as senior pastor at Seven Rivers in Lecanto, FL).
If you want a taste of Sonship theology you can find it in Gospel Transformation put out by World Harvest Ministries; Ministries of Mercy by Tim Keller; or A Faith Worth Sharing by C. John Miller.”
In the forthcoming parts, I will compare the Australian Forum’s theology with GS/ Sonship. Is it the cradle of GS, or just another stop along the way? Did this trio create a doctrine designed to refute Charismaticism and Adventism without properly regarding the truth? What does the rest of the family tree look like? Lord willing, we will find out.
paul
Paul's Passing Thoughts 
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