Interview with Dr. Curt Daniel (part 4 of 4)

Interview with Dr. Curt Daniel (part 4 of 4)

Questions 9-10: (SW – Sam Waldron, CD – Curt Daniel

SW: “In your view does the Confession teach the view of the free offer (7:2) and common grace (14:3) which you hold and defend?”

CD: “I agree with the 1689 in upholding the free offer of the Gospel (7:2) and common grace (14:3).”

1689:7:2 Moreover, man having brought himself under the curse of the law by his fall, it pleased the Lord to make a covenant of grace, wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved; and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe

1689:14:3 This faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it, as is all other saving grace, from the faith and common grace of temporary believers; and therefore, though it may be many times assailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith.

SW: “What is at stake in Reformed Baptists today continuing to hold clear views of the free offer of the gospel?”

CD: “Reformed Baptists must uphold the doctrines of grace as Biblical and not succumb to the temptation to misuse them in order to deny the free offer, Duty Faith or common grace. Once those truths are rejected, our evangelism suffers enormously. There is a tendency to lose zeal for lost souls, decrease in obedience to the Great Commission, and to lessen prayer for the lost. I have found that Hyper-Calvinism also breeds a dry, proud and moribund attitude, sometimes also legalism and an unhealthy introspection. We need to maintain the biblical balance of divine sovereignty and human responsibility. I agree with great Calvinists in the past on these issues, such as Spurgeon and Edwards.”

 

Interview with Dr. Curt Daniel (part 3 of 4)

Interview with Dr. Curt Daniel (part 3 of 4)

Questions 4-8: (SW – Sam Waldron, CD – Curt Daniel)

SW: “I have talked with people who believe that in your dissertation you assume Amyraldianism or Four Point Calvinism as your own position.  In reading your dissertation I could easily conclude the same. Is this assessment of your position true?  If not, why not?”

CD: “I am neither 4 point Calvinist nor Amyraldian. At the time of my dissertation I bordered on those views but did not actually hold them.”

SW: “Have your views of the atonement developed since you wrote your dissertation?  To be specific, are you now more comfortable with identifying yourself with limited atonement or particular redemption?  Please explain why?”

CD: “Since then I have continued to research the subject. I hold to particular redemption (also called definite atonement or limited atonement). As I have been researching a book I am writing on the extent of the atonement, I am amazed at how many biblical proofs there are in favor of particular redemption—more than one may realize.”

SW: “With the increasing support for and commitment to the 1689 Baptist Confession, it has become an important touchstone in terms of Reformed Baptist orthodoxy.  Do you hold the Confessional view on the subjects related to the atonement and the free offer of the gospel?”

CD: “I agree with the 1689 Confession in upholding particular redemption and the free offer of the Gospel.”

SW: “In your view does the Confession teach limited atonement or particular redemption?”

CD: “The 1689, like the Westminster Confession, teaches particular redemption, though not as explicitly as the 1644 Baptist Confession.  Particular redemption may be found in the 1689 in 3:6 and 8:5 and 8:8.”

1689:3:6 As God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of his will, foreordained all the means thereunto; wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation; neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified, and saved, but the elect only

1689:8:5 The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God, procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto Him.

1689:8:8 To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually apply and communicate the same, making intercession for them; uniting them to himself by his Spirit, revealing unto them, in and by his Word, the mystery of salvation, persuading them to believe and obey, governing their hearts by his Word and Spirit, and overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dispensation; and all of free and absolute grace, without any condition foreseen in them to procure it.

SW: “What does the Confession mean when it affirms particular redemption in 3:6 and 8:5 and 8?  Is there any way in which you would like to supplement or qualify the confessional statements of particular redemption?”

CD: “As I hope to show in a book I am writing on the extent of the atonement, I would agree with the old formula that Christ died sufficiently for all but efficiently only for the elect. I have discovered many leading Reformed scholars who taught that there is a universal dimension as well as a particular dimension to the atonement (Hodge, Shedd, Edwards, Iain Murray, many others). This is not Amyraldianism, for Amyraut taught that Christ died “equally” for all men. He does not seem to have placed any limitation in the atonement. I do. We need to delineate just what the universal dimension is without denying particular redemption.”

 

Interview with Dr. Curt Daniel (part 2 of 4)

Interview with Dr. Curt Daniel (part 2 of 4)

Questions 1-3: (SW – Sam Waldron, CD – Curt Daniel)

SW:  “You wrote your dissertation for the University of Edinburgh in 1983 on “Hyper-Calvinism and John Gill.”  That’s an interesting choice–especially way back then at the beginnings of the Reformed Baptist movement.  Why did you choose this subject?”

CD:  “I chose the subject of Hyper-Calvinism for my dissertation because it would give me the opportunity to study pertinent issues that I was hammering out in my own theology. There was relatively little current literature on the subject at the time. Having been involved in evangelism as a young Christian (I was saved at 20 and began my doctoral studies at 24), I was curious as to how and why some Calvinists misused the doctrines of grace in order to stultify evangelism.”

SW:  “Do you believe that Gill was a Hyper-Calvinist?  On what basis? And exactly what do you mean by this?”

CD:  “John Gill has been considered the main Hyper-Calvinist by many writers. I showed that he fit the definition—he denied the free offer, and duty faith, restricted common grace, and denied the universal saving will of God in the gospel.  The purpose of my dissertation was not just to define Hyper-Calvinism, but also to investigate it and explain it. I was not allowed by my professors to refute Hyper-Calvinism, but I did show how Fuller and others did so. I plan to write a long book on Hyper-Calvinism in which I will refute it.”

SW:  “Why is it important to understand correctly the issues you addressed in your dissertation?”

CD:  “It is still important to consider these issues because Hyper-Calvinism is still with us. It has always been a tiny movement, but its proponents are quite vocal on the internet and in print. Some young Calvinists are attracted to it because of an over-reaction to Arminian abuses.”

 

Part 3 coming soon.

Interview with Dr. Curt Daniel  (part 1 of 4)

Interview with Dr. Curt Daniel (part 1 of 4)

Introduction:

I have been surprised over the last several years to sense a rise of views which I associate with Hyper-Calvinism or “Half-step Hyper-Calvinism.”  Forty years ago I with my wife were new members of the Reformed Baptist Church of Grand Rapids (now called Grace Immanuel Reformed Baptist Church).  This church was one of only a handful of Baptist churches in the United States espousing the doctrines of grace.  And we were staunch five-pointers.  So we were called, of course, Hyper-Calvinists.  We always thought this odd because to us five-point Calvinism was just Calvinism and thus could not be Hyper-Calvinism.

As the years wore on, the church grew.  More and more of our members began to come from various Dutch Reformed denominations in the large Dutch Reformed community in Western Michigan.  We began to be aware that there were folks in that large Dutch Reformed community who really did at some level deserve the name Hyper-Calvinists.

We had discovered the 1689 Baptist Confession of Faith.  It was the Confession of our church.  In it were not only the doctrines of grace (including particular redemption).  In it also we had discovered the doctrines of the free offer of the gospel (chapter 7, paragraph 2) and common grace (14:3).  More study assured us that both these doctrines were in the original confessional statement of the doctrines of grace, the Canons of Dort.

Yet at least one of the local Dutch Reformed denominations not only denied the free offer and common grace.  It was built on a denial of those doctrines.  Its leaders continued in a vehement polemic against the free offer and common grace (Spurgeon’s so-called two track theology) which affirmed both the dimensions of God’s will (known variously as secret and revealed or better as decretive and perceptive).

For this reason, the leaders of RBCGR were frequently engaged in a two front war.  We had to fight the Arminianism of the local Baptist churches and institutions, but also the Hyper-Calvinism or Half-step Hyper-Calvinism of the Dutch Reformed denomination mentioned above.  We were confident that our Reformed Baptist brethren shared with us our position.

Now, however, I am aware of blogs and brothers which have if not verbally, at least virtually, have adopted substantially the views of the Hyper-Calvinism or Half-step Hyper-Calvinism mentioned above.  Brother Curt Daniel has a couple of times invited me to speak at the yearly conference of his church in Springfield, Illinois.  Since he wrote his dissertation on the subject of Hyper-Calvinism, I talked to him about my concerns.  One of the results was the interview which I want to share with you in three blog posts that are to follow.

Dr. Sam Waldron

Peter Preached at Pentecost (part 3 of 3)

Peter Preached at Pentecost (part 3 of 3)

Ten Characteristics of True Preaching (6-10)

Preaching Is Scriptural!

It is clear from Peter’s proclamation and preaching that preaching necessarily centrally involves the exposition of Scripture.  This is clear from several aspects of Peter’s sermon.

  • It is clear from the way in which he opens his message by referring to Joel’s prophecy and expounding its relevance to what was happening on that Pentecost. Acts 2:16-21.
  • It is clear from the way in which he comments at length on the meaning of Psalm 16 in Acts 2:25-32.
  • It is clear from the recitation of the Apostolic witness to the words and deeds of Jesus the Christ in verses 22-24 and verses 33-36. What Peter says was not yet inscripturated, but it was tantamount to Scripture and would become Scripture.

Now, of course, all of this makes perfect sense—if you understand what I said in my first point.  Preaching is royal!  If preaching is a herald of the Divine King communicating His royal decree to His people, then, of course, the content of that preaching must be pervasively scriptural—It must be the Word of that King!

True preaching must be expository.  It may be consecutive expository preaching.  It may be topical expository preaching.  It must, however, be the exposition of the Word of God—or it is not preaching!  Clearly, if this is true, much of what is called preaching today, simply is not, because it is not the faithful exposition of God’s Word.

Preaching Is Practical!

What I mean is that preaching is not intended merely to inform people’s minds.  Now it is intended to do that, of course!  But preaching is intended by informing people’s mind to lead them to do something.  This becomes eminently clear in Peter’s preaching.

  • It is clear in his very practical denial of the wicked mockery of those who said the phenomena of the Pentecost were to be attributed to the drunken-ness of the Apostles. This stupid mockery stood in the way of what Peter wanted people to do as a result of his preaching and had to be refuted and put in its place.
  • It is clear from the response that Peter’s preaching actually had. The implications of Peter’s message were only too clear.  It made many in the multitude cry out, Brothers, what shall we do!  Yes, they had understood Peter’s preaching.  It was exactly intended to make them ask this very practical question.
  • It is also clear from the way Peter’s dialogue with them after his preaching was concluded is described. Look at verse 40.  “And with many other words he solemnly testified and kept on exhorting them, saying, ‘Be saved from this perverse generation!’”  He calls on them to save themselves from their accursed generation!
  • It is finally clear from the practical response to Peter’s preaching. They repented, were baptized, joined the church, and continued with the church in its worship.  Acts 2:41-42.  “So then, those who had received his word were baptized; and that day there were added about three thousand souls. 42 They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer.”

The question in your mind as you hear preaching should be practical.  It is not merely, What can I learn from the preaching?  It is rather, What must I do because of this preaching!  But this leads directly to my next point.

Preaching Is Consequential!

What I mean to convey by saying that preaching is consequential is that preaching has to do with very serious matters.  Also I mean that your response to preaching will have the most serious consequences!

  • This is conveyed by Peter at the outset of his message when he lifts up his voice and when he urges his hearers to give heed to what he is saying.
  • This is also made plain when in the dialogue at the end of his preaching he says plainly to his hearers that they must save themselves from the perverse generation in which they lived.

Preaching always has to do with your salvation.  Your response to preaching will save you or it will further your damnation.  Oh, dear friend, how do you hear preaching?  Do you realize how serious the consequences are of your response to the preaching of the Word of God?

Let us determine that we will rightly hear the preaching of God’s Word!  This means a number of very practical things.

  • We will train our children not to be a distraction in worship. Our children need to know that there is something important going on during the preaching, and that it is more important than their selfish desires.
  • We will strive to minimize anything that may distract us. We will use the restroom before the preaching.  We will make sure our children have all such needs attended to before the preaching of God’s Word.  We will not needlessly walk in and out during the preaching of God’s Word.  We will do all we can to cut down on such distractions during the preaching of God’s Word.  We will turn off our phones unless there is some emergency to which we may need to attend.
  • If we have to leave during the worship for some emergency, we will not linger and waste time. We will do our necessary business and get back to the worship of God.
  • We will focus our hearts and minds on what God is saying to us in the preaching! We will lock in our attention on the preaching of God’s Word.
  • We will come with properly rested hearts and minds to the worship of God by getting to bed early enough on Saturday evening. The right hearing of the preaching of God’s Word begins with getting to bed at a proper time the night before.
  • We will remind ourselves and our families of what preaching really is! It is God speaking to us through His appointed messenger.  We will set them an example of how to hear the Word of God!

Preaching Is Christological!

Another attribute of the true preaching of God’s Word is that it has a specific message.  That message is Christological.  By that big word I simply intend to say that true preaching is Christ-centered!  It is indisputable that Peter’s first message after the Spirit was poured out and the gospel age dawned focused on the life, words, deeds, and saving power of Jesus Christ.  His preaching in this passage is Christ-centered.

Now, of course, this important fact should not be distorted or misapplied.  It does not mean that we can never preach anything but the doctrines of grace.  It does not mean that we can never preach anything but justification by faith alone.  It does not mean that we can only preach the priestly work of Christ.  Christ has three offices—not just one!  Christ is our sanctifier as well as our justifier!  Christ orders His church by His law and ordinances.  There is more in the Bible than the doctrines of grace.  We may preach, for example, messages about the primacy of Peter and the propriety of preaching.

But having said that, we must never forget that all the diverse, rich, multi-faceted themes of the Bible lead back to Christ.  The primacy of Peter among the plurality of Apostles leads us back to the great singularity of Christ as the center of both the universal and local church!  The propriety of preaching requires that we finally say that true preaching is centered and focused on Christ!

What a condemnation this is of Christ-less preaching!  What a condemnation this is of preaching that goes no farther than telling you how to be healthy, wealthy, and wise by the standards of this world!  What a condemnation this is of preaching that does nothing more than moralize on the basis of a scriptural pretext!  Preaching must lead back to Christ.  As all roads led to Rome in the Roman Empire, so also in true preaching all true preaching leads back finally to Christ!

Preaching Is Universal!

Let me point out another further trait of true preaching.  It is universal.  It is not addressed only to God’s elect.  It is not addressed only to Christians.  It is not addressed only to those who show signs of being converted.  True preaching is to be addressed universally to all men.  We saw that, when he stepped forward, Peter addressed “the men of Judea and all who dwelt in Jerusalem.”  All were to be addressed with the message.  All were to be sincerely, freely, and with a well-meant offer called to save themselves from that perverse generation.

Preaching Is Effectual!

We are surrounded by people who think they are experts in religion, and those people tell us that preaching doesn’t work.  Small groups work, they think.  Contemporary music works, they think.  Dialogue works, they will tell you.  But preaching?  Standing up and simply declaring God’s Word in a long monologue to people?  They will tell you firmly, and with great sympathy for your naïveté and how out of touch you are, that preaching does not work!

But preaching did work on the Day of Pentecost!  Of course, it was and is only a means, but it is a divinely appointed means of grace.  And when Peter was done preaching on the Day of Pentecost, verse 41 tells us there were three thousand more Christians than there were before!  Let us trust God’s methods and close our ears to those who say that God’s appointed means of preaching will not work!

Final Thoughts:  Let me leave you with just three closing thoughts:

  • It is a glorious calling to be called to preach God’s Word. Do not turn a deaf ear if the Spirit is calling you to be a servant and preacher of the Word of God!  Do not run from the sacrifice to which such a calling commits you.
  • It is a serious calling to undertake to preach God’s Word. There are preparations to be made both in your life and in your mind.  There are standards of godliness.  There are standards of gift.  Both are set by the Word of God!  You must not lightly skip over those standards or those preparations in your eagerness to preach.  Neither should the church!  The church should exercise great care in who is allowed to preach God’s Word as the formal representatives of God and especially in the house of God itself!
  • It is a solemn thing to refuse the preaching of God’s Word! We are only the heralds of that great King.  But when men sit there unmoved and disobedient to the preaching they are not rejecting that King’s humble heralds merely!  They are rejecting the King of Kings!

Sam Waldron

Peter Preached at Pentecost part 1

Peter Preached at Pentecost part 2

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