calling task and culture

7/30/2019 Calling Task and Culture

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When in the first century A.D. the Gospel of Cod's kingdom was preachedto the nations of Western Europe, it mot with opposition on all sites. This isno reason for amazement; the message of salvat ion is not according, to the flesh.Rather we are surprised that God's Word in spite of tie rejection which itreceived everywhere, yet gained so many adherents ana confessors that the nomprospered. However, we will not understand this increase of the Lore correctly,and perha p s confuse the growth of the church An all kinds of worldly success,if we do not take due note of the nature of this rejection, this opposition. whichresisted the Gospel when it came, and attempted to surpass it, when it Lac: come.

it i6 the purpose of this writing, to draw the attention especially to ;the nature of this opposition. Therefore it is meant to be a contribution tothe knowledge of the different contra-gospels or antevangelia, which Werep r o c l a i m e dhe first century of the history of the church.Originally the Gospel was place d at a par with these antevanelia. In

geeral it was not understood. immediately that the apostles as ambassadors ofChrist _ere conscious of the authorit y of their message: they uo not use witha p r oposition or with a more or less acceptable way of thinking, but with thetruth of God, anddemand for that truth due reverence and recognition. Theyproclaim the law of faith in Christ's Name : and a law re quires obedience. They.brine, the Word of God, and throug h it silence every worn of man.

In other words the christian missionaries g u t t i c , a n t i t h e s i s .There once was a time when everyone in the Netherlands understood thisword without more. That time belong s to the past. Today it is necessary, evenin -a Reformed Church to explain this "foreign word." No wonder therefore, that

this word is not at all understood outside the circle of active christians,Those who have made special study. of national history will' tell you that AbrahamKuyper liked to use this word in his political speeches, but that today this"political slogan" has lost its meaning. For nowadays we are all good patriots,and we may not speak anymore of an antithesis, of an opposition between thesegood patriots.This, however, cannot obscure the fact that the antithesis is there never-theless. And not only in politics. it is present also in politics, anti h e r e ,because it pervades all of life. Not only is there an antithesis today, it wasalso present at the time of the early church, and it will remain until the enemiesof Christ will not be able to play a role anymore in history because they havebeen cast out by him.In order to be able to understand the antithesis in our time we do wellto trace its course into the past. .A very important period in the history of.the antithesis, in the history of the battle between the seed of the woman andthe seed of the serpent where the Word of God places itself overagainst.the -wordof man, is the age in which Jesus lived and worked on earth, ana founded Hischurch.


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- 2-The entire New Testament bears witness to this war, which Christ wageda g a i n s t a h u m a n f a i t h , a g o s p e l o f t h e f l e s h . W e s e e t h e c o n f l i c t w h e n J o h nthe Baptist, even before Christ's public ministry, warn& his hearers: "Beginnet to say within yourselves we have Abraham to our father." For this warningMeans a rejection of the faith of the Jews, a faith which was hostile to theGospel of the Kingdom. it is on basis of that faith that Christ was driven into

death by the Jews: Here God's word stood over against a word of man: h e re thelaw of faith struck against a humanism _); this Jewish humanism, or shorter .Judaism, served as a Perm for an apostate faith. This same apostate faith isoperative in the opposition of the Pharisees and Scribes, priests and elders;also in the attitude of the Sadducees and Herodians. it is this same apostatefaith which is at work when after the first Pentecost, the Jewish authoritiesp l a c e t h e m s e l v e s o v e r a g a i n st t h e y o u n g c h u r c h . A n d l a t e r o u t s i d e o f P a l e s t in ethe evangelizing apostles meet it again everywhere in the Roman empire in thebitter hostility of the Jews, who partly attempted to destroy the church at itsbirth, and partly tried to introduce the Jewish humanism into the church afterit had come into existence. Therefore, we find broad expositions attackingthese Judaistic errors in the apostolic epistles. Errors which threatened todeform and falsify the young church.

But it is not only Jewish humanism against which Christ and his apostleshave to battle.' In the New Testament, already in the Gospels, we meet witha n o t h e r e n e m y . H e r o d t r i e d t o k i l l t h e n e w b o r n K i n g o f t h e J e w s . I n i t t o owe see an apostate faith at work. This, however, is not a Jewish but a Greekhumanism. Herod was not of Jewish stock, nor had he accepted the Jewish faith.with all that was in hie power he had tried to make the Jens into a Greek people,to hellenize it. His attempts found little acceptance, except for a small groupcalled the Herodians. For the rest his hellenizing efforts met with strongo p p o s i t i o n . H e r e w e f i n d a n e w a n t i t h e s i s : b u t t h i s t i m e a f a l s e o n e . Fo rt he antithesis between Jewish and Greek humanism is of another character thanthe antithesis between Cecile word and the word of man. This becomes evidentas soon as it concerns the Christ: then Pharisees, real Judaists, and Herodiansf o r m a n a l l i a n c e . W e see it in connection with the question whether it ispermitted to pay tribute to the emperor, Matth. 12:15 ff.: "The Pharisees sentto Jesus their disciples together with the Herodians."This is not the only Greek antevangelium which we find in the New Testament.Others are of even greater importance. So we find in Luke 22:25 the term:"Benefactors." This simple ore contains a whole world and life view which waso p p o s e d t o t h e G o s p e l o f C h r i s t . E v e n t h e J e w s w e r e o f f e n d e d b y t h i s G r e e k G o s p e l .T h i s o f f e n c e , h o w e v e r , w a s n o e v i d e n c e o f a r e a d i n e s s t o a c c e p t t h e w o r d o f truth.Simon Peter knew this offence, but it did not strengthen him in the hour oftemptation, which came over him. Also the Jens ..ho wanted to make Jesus king

by force, also lived out of an offence to this antevangel. But Jesus admonished:"Do not labor for the food that perishes, but for the food which endures toeternal life."Closely related to this theme of benefactors is that of the emperor.Render unto Ceasar the things that are Ceasar's, Jesus commands. This, however,does not mean at all that Ceasar is a friend of Christ. Luke has sensed thisantithesis between Ceasar and Christ very keenly, when he wrote: "Now it cameto pass in those days, t h e r e w e n t o u t a d e c r e e f r o m C e a s a r A u g u s t u s t h a t a l lthe world should be enrolled." At the conclusion of the first epistle of Peterwe read: "She that is in Babylon, elect together with you saluteth you." Peterthen lived at Rome. with these fee words e are reminded of a trend of thought,

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-3 -ccncerning which we find more in the book of the Revelation of John; we arereminded of the conviction of faith concerning an earthly king who desires tor u l e t h e w h o l e w o r l d , a n d t o s u b j e c t a l l o t h e r k i n g d o m s . It w a s t h e g o a l o fNebucadnezar, and the accepted inheritance of Persia, Greece and finally ofRome. This idea of an earthly king, who wants to establsih an earthly kingdom,i s v e r y m u c h p r e s e n t i n t h e b a c k g r o u n d c f t h e e n t i r e N e w T e s t a m e n t . H e i s t h eh i s t o r i c a l r o o t o f t h e a n t i c h r i s t w h o i s t o c o m e . " I a m t o c a s t f i r e u p o n t h eearth, and what do I de sire if it is already ki ndled?", we read in Luke 12:49.Christ has come tc destroy the kingdoms of the world. His kingdom will not heleft to another people; it will grind all these kingdoms to pieces, and consumethem, but it itself will remain forever, Dan. 2:44. The complaint: What do Idesire if it is already kindled? concerns the hostility against the kingdomsof the world., found among the Jews, but which in no way signified obedience tothe Son. For it is the hatred of Judaism against the carnal gospel of an earth-l y k i n g . An d Christ knows that this same hatred will also consume Him: but Imust be baptized with a baptism, and now I am pressed until it be finished.In connection with this we find 'in the epistles time and again, admonitions toobey the emperor , as in Romans 13 and 1 Peter 2. For at no cost may the churc hitself handle the sword against the kingdoms of the earth. Peter did not under-stand this when he struck off the ear of Malchus, but he did understand it when-he wrote his epistle. Neither did the Roman church, understand it when it degene-rated into a political force, so that Christ again could say: "What do I desireif it is already kindled?"

find still other contra-gospels in the New Testament. Typically there,where Peter in his second epistle speaks of cunningly devised fables, for whichwe should perhaps read: myths, which were presented in connection with mysticdoctrines. These and like mystic teachings were proclaimed throughout thel e n g t h a n d b r e a d t h o f t h e R o m a n e m p i r e . T h e y w e r e n o t t h e l e a s t o b s t i n a t eo p p o n e n t s o f t h e G o s p e l o f t h e K i n g d o m , a l s o b e c a u s e t h e y d i d n o t c o n c e r nthemselves with the politics of the time. The book of Revelation, which pro-claims a renewed world, in Which righteousness' dwells, battles not merelyagainst emperor mysticism but also against teachings about a new and whollydifferent world, which were presented as Levelations or apocalypses in likebooks, and have had a harmful effect and influence in the young christianc h u r c h e s . F o r t h e R e v e l a t i o n o f J o h n c o n t i n u e s t h e l i n e s d r a w n i n t h e b o o kDaniel, and in the latter it is clearly revealed that the kingdom of Christdoes not signify an entirely different world, but that His Kingdom will consume'the empires of the world, in order that it may exist for ever: in the days ofthese kings, ice, in the days of Ceasar Augustus, the God of heaven Will raiseu p a K i n g d o m t h a t s h a l l e x i s t e t e r n a l l y . T h e K i n g d o m o f C h r i s t i s j u s t a s c o nc r e t e a n d h i s t o r i c a s t h e K i n g d o m o f A u g u s t u s . If G o d wanted to create a wholenew world, the world of Christ would have been superfluous.

In the book of Acts we hear of still ether antevangelia. Notably when theapostles turn to the heathen. We r e a d about it in Acts 14, where the experienceof Paul and Barnabas at Lystre, are related, in Acts 16, where we find Paul andSilas in Philippi, and Acts 17, when Paul is in Athens addressing the men atthe Areopagus.


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- 4 -The peculiar thing in it all is, that we notice two lines common to allthese c o n t r a - g o s p el s . In t h e f i r s t p l a c e t h e y a r e a l l a p o s t a t e , h o s t i l e t oGod,. and therefore directed. against Christ. No matter how much they may: differamong each other, in their hostility towards Christ they are one. whether they:

are of Juuaistic origin or represent some other hellenistic humanism. Secondly,they all reveal a characteristic which shows that all these movements are relatedto that undefinable and yet so real something, which we call the spirit of the:.time (Zeitgeist). All these contra-gospels are weapons of u spirit which is pic-tured in the book of Daniel as a mighty person, and is called "prince of Greece,"Daniel 10:20. Rev. Velakamp writes in his paraphrase of the book of Daniel aboutthis text: "The so-called hellenism. This demon which is called 'prince. ofGreece' in the Staten Vertaling, .:ill act much more refined than the 'prince ofPersia,' not with brute force, but with cunning, by causing the religion of thefathers to be exchanged for the current worldspirit." Also Judaism is a hellen-istic movement. Not only that little group of Herodians, but also the mightymovement of the Pharisees is a part of the general culture movement which we callh e l l e n i s m . E v e n t h i s t r a i t o f o p p o s i t i o n a g a i n s t W e s t e r n i n f l u e n c e s i s t y p i c a l l yhellenistic.

However, it does not follow that hellenism as such is apostate. To the con-trary, as a factor in the history which is led by God, and in which Christ hasbeen given all power, this period also represents a piece of creational glory,of which Christ says: this is Mine. And this is true also, and particularly soof that phase of history, Which we call hellenism. This adds peculiar difficultiesto the treatment of our subject. For now there is no profit in a division, whichpresents Judaism first, followed by the antevangelia of the Greeks. For Judaismalso is hellenistic, and if ice want to understand it, we must first have some ideaabout the meaning of the word hellenism. But in order to do that, ,e must havesome conception about the general task to which man is called. For hellenism isa p e r i o d o f c u l t u r e . A n d c u l t u r e m e a n s : c u l t i v a t i o n o f w h a t h a s b e e n c r e a t e d ,development and maintenance of creation. Therefore we must first consider themeaning of man's cultural task. That Bill give us the framework, in which we cansee hellenism. Vie sill understand this better even more by acquainting ourselveswith some movements within this period. Because these movements can only beunderstood properly .,hen related to the task of humanity, we again will have toreturn to a, more general consideration of the evaluation of history in the lightof Scripture, in as far as it is of significance for oursubject. Sometimes,h o w e v e r , a f u r t h e r d i v i s i o n w i l l p r o v e p o s s i b l e b e c a u s e w e a l l o w o u r s e l v e s t o :b e g u i d e d b y s o m e t y p i c a l d a t e f r o m t h e h e T e s t a m e n t w h i c h m a k e s i t p o s s i b l eto treat our subject in a email series of Bible studies.

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In order to be able to understand hellenism as a cultural period, it isn e c e s s a r y t h a t w e h a v e s o m e i d e a a b o u t t h e m e a n i n g o f m a n ' s c u l t u r e . W e c a nonly do justice to our subject when we see both, the Kingdom Gospel and thecontra gospels of men, in their respective historic appearances' as the resulto f h u m a n a c t i v i t y , t o w h i c h m a n k i n d i s c a l l e d . T h e r e f o r e w e b e g i n w i t h a v e r yconcise discussion of calling.

:Mankind has been called to a task. When man was created and therewith hadentered the scene of history. he found himself with a task. Him was given amandate which he had to fulfil.We could call this task a cultural task, because his duty was to cultivate,to exploit, to develop the created, and by this cultivation to unfold it. Thisdevelopment concerns the entire creation, not only the creation outside of man,but also and first of all man himself. For a man grows with his task, and in

the fulfilment of it he proceeds from one stage to the next, until he has reachedthe complete ::human development.H o w e v e r s o l a r w e h a v e c o n s i d e r e d b u t o n e a s p e c t o f t h e h u m a n t a s k .For except cultivation and the development of that which was present as abud in the human and nonhuman creation, there is also the task of preservation.Man is not only cultivator, but also keeper and preserver of creation.It is easy to come to misconceptions concerning this cultivation on the onehand, and this preservation on the other hand. It is true that there is much wecannot know about this relation, because man's task has only partly been fulfilled,

a n d t h e r e f o r e c a n n o t b e l o o k e d u p o n a s a h i s t o r i c a l g i v e n . H o w e v e r , i t i s a l s otrue that the taking up of this task in itself already presupposes a certain cons-ciousness of task; it means that every man who is busy working, exploiting andkeeping this creation, has from the very beginning, some overall view of theb e a r i n g o f h i s t a s k a s a w h o l e . W i t h o u t s u c h a n a w a r e n e s s o f h i s t a s k i t i simpossible to undertake it, and man would have no adequate idea of what he wasdoing. Therefore. God did not only call him to his task, but immediately, withthe call also gave him an insight into his task. So that, together with theconsciousness of his task, he also possesses a knowledge about the whole of hist a s k . T h i s c o n s c i o u s n e s s o f h i s t a s k a l s o g r o w s , i s d e e p e n e d a n d e n r i c h e d b yevery step man makes on the road of his calling. But it is in the nature of thecase an essential awareness, i.e., it enables man to make a prognosis of hisw o r k . F r o m t h e v e r y b e g i n n i n g t h i s p r o g n o s i s i s v e r i t a b l e a n d t h e r e f o r e w a smeaningful even to the first man in his earliest historical stage.On l y b e c a u s e t h e f a l l b r o u g h t a r u p t u r e , d i d t h e s i t u a t i o n c h a n g e . A n aconsequently, among other things, man needed in the first period of history, inantiquity, a special support to be able to accomplish his task. This, however,does not concern our subject at present, and will be discussed elsewhere in asfar as it is necessary.As to the relation of the two aspects of the task, cultivation and preser-vation, we may note that this relation does not run parallel with the incisionbrought about by the final judgement. It is not thus that before the finaljudgement cultivation will take place, and after it preservation. Neither does

the difference between cultivation and preservation run parallel with thetinction between perfect and , imperfect. For we have no reason to Suppose that


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-6-in the state o f p e r f e c t i o n c u l t i v a t i o n g i l l c e a s e and preservation '..ill begin.To the contrary, p r e s e r v a t i o n b e l o n g s t o t h e h u m a n t a s k f r o m the very beginning,and there is nothing that g i v e s u s r e a s o n t o t h i n k t h a t cultivation gill ceasea f t e r t h e f i n a l j u d g e m e n t . Wi h c e r t a i n t y , 3 k n o w o n l y t h i s , t h a t t h e n then u m b e r o f h u m a n i n d i v i d u a l p e r s o n s i l l n o l o n g e r i n c r e a s e . B u t n o m w e m a ynot dram the hasty c o n c l u s i o n h e a t t h e r e s h a l l t h e n b e no becoming in creation.No doubt the task to grow from t,eo individual persons into a humanity of manym i l l i o n s b e l o n g s t o m a n ' s t a s k o f c u l t i v a t i o n . B u t p r e s e r v a t i o n i s also partof it. Since the fall generations (lie and the progress of history through the:generations contains a p r e s e r v i n g c l e m e n t , a s a l s o t r a d i t i o n n e x t t o the progress of the generations contain a preserving element.

Man is called to t a s k a n d t o b l e s s e d n e s s . By blessedness cannot only be-meant eternal b l e s s e d n e s s, f o r i t i s a n a c c o m p a n y i n g p h e n o m e n o n w i t h t h e f u l -f i l m e n t o f t h e t u s k . B l e s s e d n e s s i s n o t t h e s a m e a s p e r f e c t i o n . A woman isblessed in t h e f u l f i l m e n t , o f h e r t y p i c a l l y - f e m i n i n e t a s k i n m o t h e r h o o d , b u tthis task is only p o s s i b l e i n t h e p e r i o d o f i m p e r f e c t i on . If ye know thesethings, blessed are y e if ye no t h e m . T h i s holds not merely, and not even -. i nthe first place f o r t h e p e r i o de r f e c t i o n b u t p r i m a r i l y f o r the period inwhich Christ spoke theseords, and furthermore for the period, from His resur-rection t o H i s S e c o n d c o m i n g . E t e r n a l b l i s s i s n o t o n l y f o u n d o n * h e other sidegf the grave, but it is much more a quality of the eternal life, w h i c h e n t e r sm a n a s s o o n a s h e b e l i e v e s i n J e s u s C h r i s t , t h e S o n o f G o d .T a s k a n d b l e s s e d n e s s b y n a t u r e b e l o n g t o g e t h e r . T hec a n n o t be separated.Le may not give t h e i m p r e s s i o n u s i f b l e s s e d n e s s i s t h e -..ages for the fulfil-ment of the .tusk, : sages which would be paid only afterward.To the contrary,the fulfilment o f m a n ' s t a s k b r i n g s a t h i t -h e a g e s o f b l e s s e d n e s s . T h e r e f o r e ,b l e s s e d n e s s i s p r e s e n t , . a l s o t h e r e w h e r e i t i s e x p e r i e n c e d only partly or evenn o t a t a l l . T h i s o c c u r s o f t e n in t h e t i m e p r e v i o u s t o p e r f e c t i o n i n the timein .:hick we all live. T h u m o t h e re r f o r m s h e r t a s k usually experiences.n o b l e s s e d n e s s , b u t r a t h e r u n r e s t a n y p a i n a n d a n x i e t y . B u t still she is blessed,because she is there, :her"' e s h e m u s t b e a c c o r d i n g t o t h e c r e a t i o n a l o r d e r .A n d t h e c h r i s t i a ne r f o r m s h i s t a s k , - u s u a l l y g e e s his nay in tears and bitter-ness. A n d y e t h e i s b l e s s e d , b e c a u s e h e k e e p s Christ's .:urns and His command-m e n t s . A n d e v e n t h o u g h . : e . _ : e x . o. bliss, and rarely experiences greathappiness, still h e k n e e si s b l e s s e d n e s s . N o t o n l y d o e s he live in the stateof bliss, but he k n o w s i t . A n d ea n win e s s o f t h a t k n o w l e d g e . T o be sure,according to Scripture he is b l e s s e d i n h o p e , b u t t h a t d o e s n o t mean that blissis something that c o m e s b y i t s e l f , a n d t h a t i t i s n o t s o m e t h i n g t h a t a c c o m p a n i e st h e p e r f o r m i n g o f t h e t a s k , s o m e t h i n g t h a t c a n b e s t r i v e d f o r . *Therefore it canbe put into no better '.,orris than those: man is called to task and to blessedness,and these a r e t o o s i d e s o f o n e c a l l i n g

That one task is performed in a history that comprises many centuries, it isperformed by many persons, by many nations, throughout many ages. To understandthis multiformity into which this o n e t a s k o p e n s t i p , i t is necessary that we,refer back to that unity again and again. There is but one task for the entirehuman race and there is but one calling werewith God has called that human race.All tusks of individuals aid nations, in different times and countries togetherform the one task to anion man is called in one calling. No single individualor nation in the entire universe and in all of history stands outside of thisc a l l i n g . E v e n ; h e nc e s not understand his calling any longer, he stillstand within that calling. Only for those ,,ho are cast out, an exception mustbe made.


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T h e y a b u s e d t h e i r c a l l i n g . T h e y a r e s l a v e s w h o w i l l n o t r e m a i n i n t h e h o u s eforever. For them God has no task anymore, and, perhaps that is the core of theirm i s e r y . J u s t a s t a s k a n d blessedness belong together, so there is an internalrelationship between misery and the 'lack of a task. Even on this side of theg r a v e i t i s a c a l a m i t y f o r a m a n t o b e u n e m p l o y e d . A n d t h i s i s t r u e i n a m u c hgreater measure of the perfect unemployment, that is the state of being lost inouter darkness.

Because the calling is one, We cannot make a seperation between the callingto faith and the calling to culture. For the calling does not merely concernfaith, but all of life. It touches man in the fulness of hip manhood, and thecall to faith is but a small part'of the entire calling. The understanding ofthe calling is closely related to one's faith-life, for the calling is understoodin faith and misunderstood in unbelief. On the other hand the calling to faithalso has its place in the calling to culture. For the calling to faith includes'among other things, the cultivation, development and exploitation of one's faith,t h u s undergoing progress, passing through a history. This holds for individualsas well as Per humanity. It is not correct to hold that the Scriptures make uswise unto s a l v a t i o n o n l y a s t o t h e m e a n i n g o f o u r f a i t h . T h i s i s m a i n t a i n e d b ythose who like to speak of a separation between faith and the rest of life. Sucha s e p a r a t i o n i s u n r e a l . On l y w h e n a m a n k n o w s h i s t a s k i n f a i t h i s h e a b l e t obegin that task, and already has begun to perform it. For it is also part of ourtask to understand what that task is. We must distinguish forinstance betweenthe calling to faith and a profession, the calling to an ecclesiastical officeand the calling to Christ, the calling to be an artist and the historic, calling'of the nations. Nevertheless these distinctions may never become separations.Therefore no one can ever say that a certain man is first of all called to givehimself to his profession and in the second place to answer his call as father,a n d . t h i r d l y t o f o l l o w t h e c a l l t o a n e c c l e s i a s t i c a l o f f i c e . T h i s i s u n n a t u r a l .Also in the personal life of the individual the calling repeatedly proves itselfto be a unity. Unscriptural conceptions concerning the differences betweenchurch and world; nature and grace, personal life and public life, have imaginedmany ruptures, contrasts and incisions in the calling, which in reality did notexist. Only when the oneness the unity of the calling is seen, is there an op-portunity for personal, ecclesiastical, economic, social and political life, ins h o r t f o r t h e w h o l e a r e a o f l i f e , t o b e c o m e h e a l t h y a g a i n . H u m a n n a t u r e h a s m a n yfunctions, and the human life knows many areas, but a man is one and mankind isone, and this unity is presupposed and warranted in the calling of God.

There is a difference between the calling to Christ, and the calling to anecclesiastical office. Yet there is in the concrete situation a very close con-n e c t i o n b e t w e e n t h e t o Bo t h p r o c e e d f r o m . C h r i s t . W h e n s o m e o n e i s c a l l e d t oan ecclesiastical office, while his task elsewhere demands all his time forwork thatcannot be done by anyone else, he is obliged to decline the ecclesi-astical calling. Then Christ demands that he say "no" to the congregation thatcalls, him. A. view according to which this "no" would stand condemned is ind a n g e r o f c h u r c h i s m . F o r i t s e e m s t o h o l d t h a t C h r i s t r e v e a l s H i m s e l f m o r edecisively in an ecclesiastical calling than elsewhere,cripture teachesthat all things are given Him by the Father. In the :christian era every truecalling comes from Christ. Therefore no one may maintain ,:.t any time that non-christians have a certain clling from God which would be outside the callingfrom Christ. Thus opportunity would be given for the entrance of false concep-tions into christian thinking; connected with misunderstanding and abuse of thecalling. It is impossible that ' a c a l l i n g t o a r t w o u l d b e a p a r t f r o m C h r i s t 'Such a conception makes a breach in the calling and thus presupposes a breachin He who calls.


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T h e p l a c e o f p e r f o r m a n c e w h e r e t h i s o n e t a s k o f m a n k i n d u n f o l d s i t s e l f i n t om a n y t a s k s w i t h m a n y a s p e c t s , n e v e r t h e l e s s k e e p i n g h e r u n i t y , i s h i s t o r y . H i s t o r yb e g a n at t h e d a m o f c r e a t i o n a n d c o n t i n u e s i n t o l i f e e t e r n a l . T h a t m a n ' s t a s ki s a n e t e r n a l o n e a n d m u s t t h e r e f o r e b e f o r e m o s t i n o u r t h i n k i n g . O n l y w i t h t h i si n m i n d c a n w e u n d e r s t a n d t h e r e l a t i o n b e t w e e n t a s k a n d h i s t o r y .W h e n w e s e e h i s t o r y a s t h e p l a c e w h e r e m a n p e r f o r m s h i s t a s k , i t s t r i k e s u s

that,' seen in the light of Scripture, there is a typical twui v i s i o n . T h i sd i v i s i o n e x p r e s s e s i t s e l f i n t w o c l e a r l y d i s t i n c t p e r i o d s o f h i s t o r y a n d t w oC l e a r l y d i s t i n c t p h a s e s o f t h e t a s k . In Scr i p t u r e t h e s e t a e p e r i o d s a n d p h a s e sa r e c a l l e d b y d i f f e r e n t n a m e s . T h e f i r s t p h a s e i s t h a t o f t h e f l e s h . C h r i s tH i m s e l f s p e a k s o f t h e s e t w o p h a s e s i n h i s c o n v e r s a t i o n w i t h N i c o d e m u s . N i c o d e m u sw o n d e r e d a b o u t t h e b a p t i s m e l J o h n ; h e d i d n o t u n d e r s t a n d i t s m e a n i n g . J o h nb a p t i z e d ; a l r e a d y i n t h a t b a p t i s m s o m e t h i n g w a s e x p r e s s e d a b o u t t h e p a s s i n gt h r o u g h d e a t h i n t o n e w l i f e . M o r e o v e r , J o h n s p o k e o f e b a p t i s m w i t h t h e H o l yS p i r i t , w i t h w h i c h C h r i s t c o u l d b a p t i z e . A c c o r d i n g t o M a t t h e w - 3:4 he ev ens p e a k s ' o f b a p t i s m w i t h t h e H o l y S p i r i t a n d w i t h f i r e . W e h o p e t o g o i n t o t h i sm o r e c a r e f u l l y a t a l a t e r t i m e , b u t n o w i t w i l l s u f f i c e t o g i v e a b r i e f s u r v e yof i t . J o h n e x p e c t e d t h e r e n e w a l o f c r e a t i o n a s a r e s u l t o f C h r i s t ' s w o r k .T h u s i t h a p p e n s t h a t p r e s e n t l y h e n o l o n g e r u n d e r s t a n d s w h a t i s h a p p e n i n g w h e nC h r i s t o p e n s t h e e y e s o f t h e b l i n d , h e a l s t h e s i c k a n d p r o c l a i m s t h e g o s p e l .J o h n h a s c l e a r l y s e e n t h e p e r i o d o f t h e S p i r i t , b u t a t f i r s t i t e s c a p e d h i m

'Ah a t S p i r i t a n d f i r e a r e s e p a r a t e d i n h i s t o r y , e v e n t h o u g h t h e y b e l o n g - together,b y I n i n t e r m e d i a t e period i n ' w h i c h a s i t w e r e G o d ' s l o n g s u f f e r i n g p u r p o s e l yk e e p s S p i r i t s i n e f i r e s e parate.I n o r d e r t o u n d e r s t a n d t h e w e a n i n g o f t h e t w o p h a s e s , w e m u s t r e m e m b e r t h a tt h e y w e r e i n t e r p o s e d b y t h e f a i l . I n s o l a r t h i s i s p o s s i b l e w e m u s t t e m p o r a r i l ye l i m i n a t e t h e f a l l f r o m o u r t h i n k i n g i n o r d e r t o u n d e r s t a n d t h e c r e a t u r e l y

m e a n i n g o f b o t h p h a s e s . A s f a r a s p o s s i b l e , f o r w e c a n l e a r n a b o u t t h e s e c r e a t -u r e l y e l e m e n t s o n l y f r o m a h i s t o r y i n t o w h i c h t h e f a l l h a s c o m e , a n d f r o m w h i c hi t c a n n o t b e b a n n e d . Y e t t h e l a i n t h a t d e a t h i n a s e n s e w a s n o t s o m e t h i n g e n t i r e -l y n e w i n h i s t o r y , i s n o t u n k n o w n , e v e n w i t h o u t t h e f a l l t h e r e w o u l d h a v e b e e na w a y t o e t e r n a l l i f e , w h i c h i n s o m e w a y w o u l d h a v e b e e n s i m i l a r t o w h a t w e c a l ld e a t h , a n d w h i c h w a s i n d e e d t h e v e h i c l e o f t h e d e a t h w i t h w h i c h t h e c r e a t u r e w a st h r e a t e n e d i n t h e s t a t e o f r i g h t e o u s n e s s . E v e n w i t h o u t t h e f a l l t h e s t a t e o fr i g h t e o u s n e s s i s s e p a r a t e d f r o m t h e s t a t e o f p e r f e c t i o n a n d g l o r y b y a p a t h w a y ;i t i s t h i s p a t h w a y d e e p e n e d e b y t h e c u r s e o f s i n , w h i c h w e c a l l d e a t h .

The two : phases ..ere characteriz ed by Christ in his conv ersation with eN i c o d e m u s a s f l e s h L i n d Spirit (John :):6), ,hen explaining what John meant byb a p t i s m a n d p r e a c h i n g . J o h n a n n o u n c e d t h e n u p e r i o d , t h e s e c o n d phase ofh i s t o r y , t h e p e r i o d o f t h e S p i r i t . N i c o d e m u s a i d n e t u n d e r s t a n d t h i s a n d J e s u sp o i n t s o u t t o h i m t h a t a t e a c h e r i n I s r a e l o u g h t t o k n o w t h i s , v s . 10 . T h ek i n g d o m a n n o u n c e d b y J o h n i s t i n s e c o n d p h a s e . J o h n d o e s n o t k n o w - b e t t e r b u tt h a t i t i s t h e p h a s e o f g l o r y a n d p e r f e c t i o n , w h i c h m u s t b e i n t r o d u c e d b y aj u d g e m e n t t h a t c l e a n s e s a n d p u t s e n e n d t o a l l i m p e r f e c t i o n . I n t h i s J o h n w a sm i s t a k e n ; f o r a l s o a f t e r C h r i s t ' s c o m i n g i n t o h i s t o r y , f l e s h i s b o r n o f f l e s h ,a n d c o n t i n u e s f o r c e n t u r i e s , p r o v i n g t h a t t h e s t a t e o f g l o r y h a s n o t y e t c o m e .T h i s i n b e t w e e n p e r i o d . o f G o d ' s l o n g s u f f e r i n g , a b o u t w h i c h P e t e r s p e a k s i n h i ssecond epistle (Ch. 3), causes the second phase not to enter immediately andf u l l y . F o r t h e t i m e b e i n g , t h e r e i s a m i x e d s i t u a t i o n ; a p e r i o d w h i c h i s c h a r a c -teriz ed as the age of the; Spirit, due to the outpouring of the Spirit withoutm e a s u r e a s t h e f r u i t u p o n C h r i s t ' s w o r k , b u t i n w h i c h m a n ) : even regardlesse ofsin, d o e s n o t a t t a i n t o p e r f e c t i o n . T h e e s s e n c e o f t h e s e c o n d p h a s e i s a l r e a d y

44m.


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- 9-present, namely. in Christ. Since His resurrection, He abides in the state ofg l o r y , But those who are His, do net obtain this as yet, not even after t h e i rdeath. In the intermediate state, sin has been removed, but glory has not yetbeen obtained; the saints are waiting and until the final judgment character-izes heaven.

- o -In 1 Cor. 15 Paul mentions these two phases: the natural and the spiritual.The spiritual does not precede, but the natural. In view of this, we may notsay that Adam .possessed immortality in the state of righteousness. Not untilh a v i n g e n t e r e d u p o n e t e r n a l l i f e w o u l d h e p u t o n i m m o r t a l i t y . E v e n C h r i s t w a snot immortal before His death. Not until He arose from the dead, did He put onimmortality. Therefore Scripture emphatically teaches that Christ died in theflesh: "being put to. death in the flesh, but being quickened by the Spirit"(1 Peter 3:18). "For as much then as Christ bath suffered for us in the flesh"

1 Peter 4:1). In Hob. 10:20 we read that the veil between the two phases is theflesh of Christ, and in the preceding verse the new time, brought to light byChrist, is called the sanctuary. It is the period of the new and eternal tes-tament, _which Scripture sometimes also designates as "the life," "eternal life"and "the imperishable."The fall has complicated things. The first man, the head of the covenant,had fallen from his .office, and declared deposed. The fall, however, did noteliminate the calling. On the contrary, the first thing that took place afterthe fall was a renewal of the calling. The Lord God called Adam and said: Whereart thou?" At that moment the covenant of grace as a covenant of forfeitedfavor had not yet been revealed. The mother promise had not yet been revealed.Yet Adam was called purposely. In that calling Adam was first of all informedthat he .eas' deposed from his office, perhaps indicated already by the fact thatthe Lord God did not call him by his name. More clearly do we find thed e c l a r a t i o n o f deposition indicated in the words: "Where art thou?" This questionimplies that the Lord die not fine Adam in the place where He expected to findh i m , v i z . , i n h i s o f f i c e . A t t h e s a m e t i m e , t h e f a c t t h a t G o d t h e L o r d c a l l sAdam, indicates that the broken covenant is already restored. For only on thebasis of Christ's acceptance of His task a. Head of the covenant, could thereb e a c a l l i n g . A d a m ' s c a l l i n g i m m e d i a t e l y a f t e r t h e f a l l i s therefore a calling't h r o u g h C h r i s t . T h e u n i t y o f t h e c a l l i n g r e m a i n s i n s p i t e o f t h e f a l l . A n dthis calling, witnessing of renewal and restoration, is understood by man.Yet it becomes evident that the entire situation has changed. The not-

yet-perfect which characterized the state of rectitude, had degenerated intoi m p e r f e c t i o n b y t h e f a l l , b e c a u s e s i n h a d e n t e r e d . Im p e r f e c t i on a s c o n s i s t i n go f u n b e l i e f , immorality, injustice, unhistorical activity, has become character-istic of human life. The extent of it is evident from Cain's apostasy.However, gloomy the history of Cain's downfall may be, it contains oneelement which is of extraordinary importance for our insight into calling,t a s k a n d c u l t u r e . C a i n ' s a p o s t a s y i s c l o s e l y c o n n e c t e d w i t h h i s c a l l i n g .Cain is called by God very emphatically, both before and after his deed. Thisleads us to establish this one thing :e that we can never eliminate the elementof divine calling from Cain's downfall, nor from the tradition introduced byhim. Since this calling cam to Cain after the establishment of the covenant

o f g r a c e a n d h a d i t a s i t s b a s i s , i t w a s a c a l l i n g c o m i n g f r o m C h r i s t . T h i smeans that (and this is of decisive significance for our v iew about culture


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- 10 -a n d h i s t o r y ) t h e h i s t o r i c a l i m p o r t a n c e o f C a i n ' s a p o s t a s y i s d e r i v e d w h o l l y f r o m t h ef a c t t h a t h e a b u s e d h i s c a l l i n g . I n t h i s -nay dev elp e d c h a t a g a i n a n d a g a i n a p -p e a r e d t o b e t h e g r e a t e s t d i f f i c u l t y i n e v e r y a t t e m p t t o c o m e t o a S c r i p t u r a l v i e wo f h i s t o r y a n d e v a l u a t i o n o f c u l t u r e .

C a i n ' s a p o s t a s y m a k e s p o s s i b l e t h e e s t a b l i s h m e n t o f a n a p o s t a t e c u l t u r e .T h i s a p o s t a t e c u l t u r e t a m e s i t s p l a c e i n h i s t o r y s i n c e t h e n a y s o f C a i n u n t i lt h e -: r e i g n o f t h e a n t i c h r i s t . I t s i m p o r t a n c e c a n h a r d l y b e o v e r e s t i m a t e d . I ti s t r u e t h a t s i n c e t h e days o f t h e a p o s t a s y o f t h e S e t h i t e s t h i s c u l t u r e i s n o ta s a p o s t a t e a s i t f i r s tl a r g e p a r t o f S e t h i t e c u l t u r e w a s m i x e d -with it.A f t e r t h e f l o o d . t h i s i n f l u e n c e i s y e t s t r e n g t h e n e d f r o m t h e c i r c l e o f t h e c o v e n a n t ,a n d s i n c e t h e b e g i n n i n g o f t h e c h r i s t i a n c h u r c h a l m o s t e v e r y a p o s t a t e c u l t u r e i sa l s o d e t e r m i n e d b y c h r i s t i a n i n f l u e n c e . B u t a l l t h e s e a p o s t a t e c u l t u r e s r e m a i na p o s t a t e i n t h e f u l l s e n s e o f t h e w o r d . A n d t h e c u l t u r e w h i c h w i l l b e u s e d b y t h ea n t i c h r i s t c i i i r e v e a l t h e c o v e t a p o s t a s y i m a g i n a b l e a n d p o s s i b l e i n h i s t o r y - .T h e r e f o r e i t i s s o v e r y i m p o r t a n t t o n o t e t h a t f r o m t h e b e g i n n i n g t h e a p o s t a t eculture is dependent on the calling from Con in Christ. The Cainite culture, whichs o o n p r o d u c e d t h e m u c h m o r e p owrful Lamechite culture, 1. - s p o s s i b l e o n l y b e c a u s eG o d c a l l e d C a i n . Bec a u s e C a i n r e f u s e d t o u n d e r s t a n d t h i s c a l l i n g , h e a b u s e d i t .W i t h t h e e x p l i c i t p e r m i s s i o n o f d u n h o u s e d a l l m a t e r i a l o f t h e c o v e n a n t a n d c a l -l i n g i n his attempt to establisha n a p o s t a t e c u l t u r e , h o s t i l e t o G o d . W i t h o u t ac a l l i n g , w i t h . h i c h C a i n a s c a l l e d , w h i c h wam a d e p o s s i b l e o n l y b y t h eestablishment of the covenant of grace with Christ asH e a d , n o a p o s t a t e c u l t u r e c o u l d e v e rh a v e b e e n p o s s i b l e . N o m a t t e r h o . . h o s t i l e t o t h e S p i r i t o f ' C h r i s t t h i s c u l t u r e i si n a l l i t s f o r m s a n d b r a n c h e s t h r o u g h o u t h i s t o r y , i t i s a l a y s e n t i r e l y d e p e n d e n to n C h r i s t .

T h i s p r e s s e s t h e m o r e s o , s i n c e w i t h t h e f a l l t h e p e r i o d o f t h e f l e s h h a sb e c o m e t h e e r a o f t h e p r o u d , a posate and sinful flesh. Though Christ succeededAdam as Head of the cov enant, but had not yet entered. history as a historicalf i g u r e . H e n c e S a t a n i s h o n e o r t h e -r i d f r o m t h e f a l l u n t i l C h r i s t ' s r e s u r r e c -t i o n . F o r C h r i s t ' s wr k i n t h i s p e r i o d a s b u t a n t i c i p a t o r y o f H i s f u t u r e w o r k .H e i s t h e O n e W h o h a s n o t y e t c o m e . O n l y a l i e n h e e n t e r s i n t o h i s t o r y , t h i s c h a n g e s .F o r t h i s r e a s o n h e o n c e C a i n d u r i n g H i s l i f e o n e a r t h , " I s a w S a t a n f a l l l i k e l i g h t -n i n g f r o m h e a v e n . " N e v e r t h e l e s s S a t a n r e a l l y h a d c o m e r i g h t t o o f f e r t h e k i n g d o m so f t h e e a r t h t o C h r i s t . . A t t h a t t i e h e w a s a p o w e r g r e a t e r t h a n t h e m o s t p o w e r -f u l n a t i o n o n e a r t h . S i n c e t h e m o r n i n g o f t h e r e s u r r e c t i o n h i s p o e r i s a t a n e n d .S i n c e t h a t m o m e n t S a t a n c a n n o n o t h i n g m o r e b u t t r y e v e r y t h i n g i n h i s p o e r t ot a k e on t h e a p p e a r a n c e t h a t h e s t i l l i s t h e h e a d o f t h e c u r i e . B u t e v e n t h e l e a s ti n t h e k i n g d o m o f h e a v e n c a n n o s m i l e a t h i s s h e - -

O n l y o n t h e b a s i s o f t h e s e c o n s i d e r a t i o n s i s i t p o s s i b l e t o g a i n a n i n s i g h ti n t o t h e h i s t o r y o f c u l t u r e a n d i t s p e r i o d s . T h r o u g h A d a m ' s c a l l i n g a f t e r t h ef a l l t h e u n i t y o f t h e c a l l i n g w a s r e s t o r e d . A n a t h r o u g h C a i n ' s c a l l i n g b o t h b e -f o r e a n d a f t e r h i s f a l l o u t o f t h e r e s t o r e d c o v e n a n t t h e u n i t y o f c a l l i n g w a s m a i n -t a i n e d w i t h r e s p e c t t o a l lu l t u r e s i n h i s t o r y . F o r t h i s r e a s o n t h eelement .of apostate culture, which takes up such u broad and deeprooted place- int h e h i s t o r y o f m a n , c a n n o t .....refrain us from recogniz ing the unity of man's callinga n d h i s t o r y . :n the -book of Daniel, we read about the prince of Greece as a mightys p i r i t , w e s e e i n t h i s o n t h e one hand an. indication of an attempt- on Satan'ss i d e t o a s s e r t h i m s e l f a s h e a d o f t h e w o r l d . O n t h e o t h e r h a n d i t i s a l s o t r u et h a t S a t a n i n h i s a t t e m p t c a n m a k e o s u o n l y o f a s i t u a t i o n t h a t h a s b e e n b r o u g h ta b o u t b y C h r i s t . T h i s p r e v e n t s u s f r o m t y p i f y i n g t h e a p o s t a t e c u l t u r e o r a n yo n e p e r i o d a s d e m o n i c . A d e m o n i c e l e m e n t is a t - ,uric in it, and when in the Oldb u r i e d t h e S p i r i t ..s g i v e n o n l y i n m e a s u r e , i t w o r k e d l e s s b r i d l e d t h a n i n m o d e r n


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times. But apostate culture cannot be characterized as demonic in the Old Period,nor in the New Period. Far it is too much the work of apostate covenant members,who abused their ceiling. In other words it is yet toe human.' This is oven truewith respect to the purely apostate culture which was formed in the earliest peri-o d o f h i s t o r y u n d e r l e a d e r s h i p o f C a i n a n d L a m e c h . N e v e r w a s a c u l t u r a l m o v e m e n t4s consequently apostate as the Cainite-Lamechite culture. Even the rule ofgiants, shortly before the flood, was less consequent in its apostasy; and there-fore shows in spite of itself something of a governmental state of order.

The demonic element, however, is at work. in the apostate cultures and mores o i n t h e Ol d P e r i o d t h a n a f t e r t h e r e s u r r e c t i o n o f C h r i s t . T h e e a r l y c h r i s t i a n shave clearly seen this demonic element, and in this respect we can perhaps learnmore from them than so h a v e u s u a l l y d o n e . T h e A p o s t l e s k n e w t h a t t h a t w h i c h i se a r t h l y a n d n a t u r a l m u s t a l s o b e c a l l e d d i a b o l i c a l . Y e t t h e y h a d a n o p e n e y e'for the human element in the apostate culture. This caused Peter to admonishemphatically to the subject to all human institutions. These institutions sureorganic members of an apostate bony, but they ,acre not demonic ithout qualifi-c a ti o n .C o n c e r n i n g t h e e m p e r o r w e m e e t w i t h a t o o :Cold evaluation, both of whichm u s t b e r e j e c t e d . On t h e o n e h a n d t h e r e i s t h e v i e w t h a t t h e e m p e r o r , a s h e i scalled in the Nee Testament, is the representative of lawful authority and thebearer of the blessing found in the governmental order (staatsverband). Therebellion of the Jews would then be opposition to the lawful government and anattempt to destroy the established order .(staatsverband). In connection withthis Lemons 13 is read, as if Paul was speaking of the lawful authorities.Then they run into difficulty when coming to New Testament pronouncements con-cerning the emperor-cult. The problem is then seiveu by stating that the em-peror-cult is merely a degeneration of lawful authority, or perhaps an addition.I n this case the person of the emperor is usually tied in with a certain concep-tion about common grace.On the other hone there is the conception of the emperor as a demonicf i g u r e . T h e d e m o n i c e l e m e n t i s f o u n d i n t h e s t a t e a s s u c h , w h i c h i s s u p p o s e dt o b e t h e r e s u l t n o t o f t h e c r e a t i n g b u t o f t h e j u d g i n g s o r e o f G o d . T h i sconception is found with those who think along Anabaptistic lines, and suffermore or less from a centempt for the world.Both conceptions must be rejected. Of course, the emperor is not lawfuli n t h e S c r i p t u r a l s e n s e . T h i s i s e v e n e v i d e n t f r o m h i s o r i g i n ; h e i s t h e b e a r e rof the ancient imperialistic idea one heir of Nebuchaanezzar, Cyrus and Alexander.Babylon is in the New Testament the designation for the realm of the antichrist.Home also is refe rred to as Babylon, 1 Peter 5:13. This links up with the Old

Testament data concerning the Fie Babylonian empire, concerning which Isaiah 14says that the sceptre of the rulers is at the same time the staff of the wicked.he hope to go more fully into the data of Isaiah 14 one the book of Daniel in ab r o a d e r d i s c u s s i o n o f a n c i e n t i m p e r i a l i s m a s a n a p o s t a t e a n t e v a n g e l i u m . H e r e i twill suffice to remark that in spite of the, condemnation of Babel as a powerhostile to Christ, which will be destroyed by him, Daniel's attitude towardsthe king is one of recognition and reverence.This is sufficient reason to reject as unbiblical the conception whichviews the .world empire as demonic without qualification. Daniel's attitudetowards the king and his place at the court of Babel and Persia is rather inagreement with the recognition of apostate authority as demanded in Romans 1 3and 1 Peter S . The same recognition is found in the words of Christ: "Renaeru n t o C e a s a r t h e t h i n g s t h a t a r e C e a s a r ' s . " A n a p o s t a t e g o v e r n m e n t i s t h e r e f o r e


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not demonic. It belongs to the realm of apostate culture, concerning whichalready noticed that its existence is due to an abuse of the calling of JesusC h r i s t . T h o s ebuse their calling yet receive full opportunity to fulfiltheir task. Cain was not allowed to be killed.; Lamech's s wrd became a perma-nent 'element in the history of the state. Daniel recognizes Nebucadnezzar,"Thou o king art a king of kings, for the God of heaven has given thee a king-dom, power strength and honour." Ceasar must be rendered the things that areCeasar's, that is to say, Lai nttitude towards Nebucadnezzar also befitsthe; believer towards Ceasar. In Isaiah 44:28 aria the beginning 45, Cyrus iscalled God's shepherd and his anointed, "Ii v e t h e e , though thou hastnot known Me." In the book of Daniel we read of the prince of Persia as ademonic power, '..hick is operative in Persian imperialism, but the Persianempire :itself cannot be considered demonic for this reason.From this u may conclude that Nenuchadnezzar, Cyrus, Alexander, Augustush a v e a d i v i n e c a l l i n g . W e m a y n o t c o n c l u d e t h a t t h i s c a l l i n g h a s a n y t h i n g t odo with the actual recognition of Christ's kingship. On the contrary, the rulerwho does not Imo.. Goa, constantly misunderstands his calling. It is a callingfrom the God of the covenant, "that thou mayest know it is I Jehovah, who callthee by thy name, even the Goa of Israel." (Isa. 45:3).

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calling task and culture

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