The Westminster Confession Is Kinism: Conclusion

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We reach now the finish of our series on the Westminster Confession. If it has been lengthy, it was born of no small necessity. It is precisely the widespread misconstrual and distortion of Westministerian thought today that compelled this response. Because those who have seized the positions of influence in the Reformed circles are openly endeavoring to transition the churches into the thinking of the world. At present half of our Presbyterian churchmen deny that the church ever endorsed Kinist thought (because it is so heinous), and the other half admit it only to denounce the whole of the historic church. Neither of these positions can be made to comport with the worldview of the divines or that of the generations of our fathers to carry the confession into the new world and the nations at large.

Take for instance, Samuel Davies, the “Apostle of Virginia” whom Martin Lloyd-Jones identified as “the greatest American preacher”; famed, among other things, for his evangelism to the Cherokees and Black slaves in America, Davies yet taught in his Dominion; or, The Unity and Trinity of the Human Race:

We now reply to the question, Can we know the sense of the prophetic law of Noah [Gen. 9:24-27; 10:1-32] with absolute certainty? We answer most unequivocally, Yes. How, then, is it to be known? By the perfect conformity of the fulfilment of the law to its legitimate interpretation.

Has such fulfilment occurred? Most unquestionably.

Where is it seen? In all quarters of the globe since the flood, but most sublimely in America. It is obvious in a universal and permanent trinity of races; in their political inequality of condition; in the Christianization of all the Japhetic nations, and of no others; in the occupation of the Shemitic wilderness of America by Japheth; and in the service of Ham to Japheth in the Southern States, in the islands, and in South America. . . .

A perfect coincidence of events with any legitimate interpretation of prophecy is infallibly a fulfilment; and such fulfilment inevitably coincides with the Divine meaning of the text — God being his own interpreter. Fulfilment is to prophetic law what usage is to statute law. Usage specifies the meaning of statutes by a uniform manner of applying them; and fulfilment is but the usage of the Almighty.

This is wholly consistent with Matthew Henry’s Bible Commentary on Genesis chapter 9; also with the footnotes to the same in the 1599 Geneva Bible that were the collaborative work of John Knox, John Calvin, Myles Coverdale, and other leaders of the Reformation. In fact, it is the view taken for granted by just about every Bible dictionary, handbook, and commentary printed prior to the past couple decades. It was still taught from most pulpits in my youth. This segregationist view was, up until very recent years, the undisputed orthodox understanding of race. Especially in the Reformed churches.

In fact, it was expressly in defense of this perspective that the PCA was founded. As John Edwards Richards elaborated in the Causes of Separation in 1973, the PCA was founded as a repudiation of the new invasive secular doctrines suddenly displacing the Christian view in the churches:

The Socialist, who declares all men are equal. Therefore there must be a great leveling of humanity and oneness of privilege and possession.

The Racial Amalgamationist, who preaches that the various races should be merged into one race and differences erased in oneness.

The Communist, who would have one mass of humanity coerced into oneness by a totalitarian state and guided exclusively by Marxist philosophy.

The Internationalist, who insists on co-existence between all peoples and nations that they be as one regardless of ideology or history.

However, though the OPC was founded in a preceding era in the context of the fundamentalist-modernist controversy and the orthodox repudiation of theological liberalism, the issues that precipitated the PCA’s founding prove to have been outworkings of the same.

After all, if the modernism against which Machen (an ardent segregationist) stood was defined as “a determination to reinterpret the Bible based on new (scientific) information,” then all the scientific social agendae against which the PCA was founded are of the same presuppositional cloth. So too with respect to the OPC’s related foundational battle against liberalism:

The modern liberal doctrine is that all men everywhere, no matter what their race or creed, are brothers. (ch.7) . . . But one thing is perfectly plain—whether or not liberals are Christians, it is at any rate perfectly clear that liberalism is not Christianity. And that being the case, it is highly undesirable that liberalism and Christianity should continue to be propagated within the bounds of the same organization. A separation between the two parties in the Church is the crying need of the hour. (ch. 2)¹

So even if the circumstances of their respective foundings were different, the underlying issues were quite similar, if not at root the same. The OPC was formed over against modernists and liberals who claimed that the Bible must be interpreted according to the times and in the assumption of the equality of all men. These were the selfsame assertions which would later prompt the reprisal of orthodoxy by the PCA.

Moreover, they are same infidelitous presuppositions that we confront here and now. Truth be told, the Alienism eclipsing all denominations today takes for granted the same “c’mon, it’s the current year, everyone is equal” impulse that Presbyterians have been refuting since the Old School-New School and even the Old Light-New Light controversies of earlier centuries. It’s just that Alienism represents those same impulses distilled and more overtly applied. Where the earlier iterations of this liberal impulse rode the winds of the Enlightenment, the latter permutations with which we contend are the cacophonous product of neo-orthodoxy, the social gospel, cultural Marxism, postmodernism, civil rights, the sexual revolution, and outright intimidation of the church by an antichrist state and the POC whom they have set upon us.

Whether objective standards of worship exemplified in Eurocentric forms, biblical aesthetic values, truth in history, the mandate of hierarchy, nationalism, familism, the image mandate of society, the rule of law, the validity of domestic slavery, free association, or a hundred other things, Alienists and aliens deem these objective Presbyterian values the absolute zenith of all evil. As Machen said, the divide between Christianity and liberalism is insurmountable. They are wholly different faiths. Both law and grace are irreconcilable with equality. All in all, Alienism indicts all essential facets of God’s character.

But desperately pursuant of sullen-eyed minorities to replace their White congregations, the deracinated churchmen of our day have committed their energies to obfuscating these issues. Surpassing all bounds of credibility, they recast effectual calling as a declaration of egalitarianism, and a mandate of social leveling. Somehow.

Declaring all races and ethnicities equal, they embrace cultural relativism — which is really moral relativism. But it isn’t really relative, of course. Since the hen’s flightlessness proves irremediable she can never soar with the peregrine, so they opt for the only alternative — consigning the falcon to the henhouse. As in Orwell’s Animal Farm, the Alienist-governed church mandates that “all animals are equal, but some are more equal than others.”

But whatever distinctives there are between the OPC and PCA, the founders of both would recognize each other as men of the same basic faith — a faith no longer recognized by our modern churchmen or, generally, by POC in the church. To their estimation, in fact, the historic and orthodox convictions of Presbyterianism summarize all the greatest evils of history. Inherently discriminatory as covenantalism is in so many aspects, Alienists and aliens can see Calvin’s God only as the devil, and by implication, the Monad (the devil) as their god.

As such, the egalitarian multicult occupants of pulpit and pew have no claim to the confession, as their core convictions are at loggerheads with it. And the sole mantle-bearers of genuine Presbyterian thought left today are those they decry as their greatest (or perhaps their only) enemies: Kinists.

Our consolation in this era of inversion and dispossession is that the manifest incoherence of Alienism and its consequent unlivability is, by God’s grace, already running their ship aground. The Kinist resurgence to follow will, in the not-too-distant future, convene synods to finally effect official anathemas against the web of heresies known today as Alienism.

And all God’s people said, Amen.

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