I was struck, this morning, by Jamin’s article, also reposted to AOMin. Let me explain. I’m in agreement with Jamin 99% of the time – I even contributed to his book – “The Portable Presuppositionalist”. However, there are some statements in this article that I’d like to address. He has been dialoguing via email to Fred Butler, of Hip and Thigh, and decided to share his recent response as a blog post. In this article, he has the following statement:
We can calculate some numbers back to Adam, and that’s pretty cool. But that in no way results in “inerrancy and old earth creationism can never mix.” Again, must we really take the lead of Morris, Hovind, Ham, Chaffey, and others on the old-earth debate just because they had some good things to say instead of thinking more critically and realizing that the age of the earth just is not a hill worth dying on?
When I examined the article a bit closer, I noticed a few issues.
In his response concerning the uniqueness of the Genesis account, I read this:
A. The primary (e.g. most explicit and obvious) internal structure of the book is the Toledoth formula – “these are the generations of” …, which is mentioned 11 times from 2:4 to the end of the book. This heading not only “indicates a historical impulse” (Introduction to OT, 54), but it encapsulates the whole book into one category…except Gen 1, which is the only chapter in the book not to have this introduction. … Gen. 1 is unique in that respect.
B. The only citation of Gen 1 in the NT is of man being made in the image of God (Gen. 1:27 in Matt 19 and Mark 10), a strongly theological point; there is no reference to chronology of Gen 1 in any of the NT, and (as far as I remember) any of the OT. Instead, Genesis 1 has some other literary features and “Hebrew parallelism”:
Maybe I’m missing something… but wouldn’t it be a bit tough to have the Toledoth formula in the chapter where the progenitors of those generations are created? It reminds me (forgive me!) of the argument that is often presented in regards to the period of enscripturation of the NT. It is, by it’s nature, an exception – which leads me to the next point.
Maybe, again, I’m missing something – but isn’t there another formula in Genesis 1 that is inherently chronological? “And there was evening, and there was morning–the first day.” That would seem to me the formula that binds this together, and makes it a chronological account, all at once.
But it is to say that if we have a question specifically about chronology, Gen. 2 would probably be the first place we should go, and if we have a general question about theology and the origins of all things – from birds to water – we should probably go to Gen. 1.
So, those are a couple of “the ways” I was referring to, and this is why I am hesitant to say “I’m a literal 24-hr 6-day young earth creationist” even though much of what I believe falls into that camp.
As pointed out above, I think that we’re forgetting something very important here. Morning, evening, day. The context for “day” is clearly presented, by “morning and evening”. So I’m not hesitant to subscribe to my confession at all in the matter of 6-day creationism.
The genealogies provide a reliable chronological line that ruins any assertions of an old man, for the people are the concern of the genealogies, not the earth. Granted, there is a link between people and events in history and areas of the earth, etc., but, again, the primary purpose of genealogies are to show who lived when and from what persons they came. And, you seemed to have missed what I said about time itself being created during the creation account, and how there are countless assumptions about the time-space continuum that we bring to the table when making arguments about time and creation.
Well, for the first point, obviously I agree. That’s really not the point of an OEC, however – a TE, yes, but not an OEC. As for the second – of course people are the focus of genealogies – but the chapter in question is what is the *foundation for* those genealogies. Which really points out the central reason I’m writing this. My concern is for two things. First, whether or not we are examining this with Biblical presuppositions. Second, whether or not we are *truly defending Christianity as a system*, or “as a unit” – NOT in “block house” fashion. My concern is that we are *overlooking* the presuppositions that OEC brings to Scripture, as well as *failing to see* the presuppositions *in* Scripture at this very point. As to the time issue – I think the above also solves that issue. We’re talking days. Evening, morning. Day. God created time, obviously, but finitude requires it – so, as creation begins, time, at that instant, begins.
The next section is where the rubber hits the road for me.
But I challenge you and other Christians to think more clearly about what is more significant; the war we wage is not the age of the earth because there’s no clear, direct line being crossed. Not only is the science under debate, but the Christians of the OT and NT would be rather baffled about how the age of the universe is so central to defending the faith. But, they would, however, give birth to a royal conniption if someone told them “man came from animals and they’re still made in God’s image.”
I would disagree on several points here. First, we’re being given a choice – the age of the earth, or man came from animals, and they’re still made in God’s image. Second, we are told there is no clear line being crossed. Third, I haven’t mentioned a word about science yet, in my response. Fourth, this is a modern debate in this particular context.
First: Is it our goal, as Covenantal Apologists, to argue on this level? Don’t we have to look at the *presuppositions underlying the assertion*? Here’s the deal – and this is where I want the reader to pay attention, if they’ve been on cruise control thus far. The underlying presupposition of *both* Theistic Evolution and Old Earth Creationism is that autonomous man is the primary authority on matters of empirical/natural science. There is no reason that I can see to assert an old earth, whatsoever, apart from naturalistic assumptions. The same assumptions, I’d assert, that are *more consistently* applied by the TE advocate, and even more consistently by a secular naturalist. The assertion is human autonomy, and it regulates the pages of Scripture.
“The relation between science and Scripture is not one of synthesis between two tentative theories; rather, it must be one of subordination. If science is not subordinate of Scripture, then Scripture must be subordinate to science and science itself will be autonomous. If science is independent of revelation, then nature must be assumed to be self-sufficient and containing in itself the principles for its own interpretation. Thus God is either identified with nature (the error of pantheism) or is shoved out of the picture altogether (the practical result of deism). Either God is God, or science deifies itself.”
While Van Til notes, of course, that unbelievers are “in principle” autonomous, while believers “in principle” think God’s thoughts after Him; in practice, we are inconsistent. What we’re seeing here is either more or less “in practice” denial of the principles of believers – in favor of the practical adoption of autonomous principles. In this area – and remember, we defend Christianity as a unit – they have atomized their position, and are standing on enemy ground in their examination of Scripture. Since this is the case – be it severe, in the case of the unbelieving evolutionist, great, in the case of a theistic evolutionist, or small, in the case of an Old-Earther, the principle is the same. The extent of consistency to be found is the difference we see here.
Second, the line is clear, and has been crossed. The line, however, is not the age of the earth, it is the dividing line between man’s theology and God’s. In one case, we are affirming that the earth is relatively young, because we have the history of that relatively young earth in our hands, in the Scriptures. In the second, we have naturalistic principles being used as the “colored glasses” through which we see the world. We have God as center, and we have man as center – I would respectfully submit that the central issue is one of presupposition – and that brings OEC into a light other than that presented in this article.
Third, the problem is the naturalistic assumptions which underpin the desire of the OEC advocates to *adhere to this stance in the first place*. The desire is, as Bahnsen pointed out earlier, to “synthesize” science and Scripture. What ends up happening, however, is that Scripture is *subordinated to* science. This is, as I’ve pointed out, the *same presuppositional issue* found in TE. The difference is in their level of consistency.
Fourth, would Jamin make this same argument concerning the ECFs not addressing later controversies? Since this is a modern argument, we won’t find it addressed in history in the context we are in today. Every generation has it’s own apologetic context in which it has to give an answer – and, as I’ve argued, the central issue is *the* central issue of our apologetic and the theology from which it springs – who God is, and what He has revealed about Himself and His creation. Is our view on this subject God-centered or man-centered? A subject similar was addressed by Augustine, as has been argued ad nauseum elsewhere thus won’t be detailed here, but it was not the same context at all.
And that is, indeed, the true line that is being crossed with theistic evolution, and as such, it is where our attention should be directed. The BioLogos forum needs to be held accountable not for their standard evolutionary view of the age of the earth, but for their anti-Christian view of God’s images. Even though some more popular apologists, thinkers, and Christians are finally waking up to the sheer absurdity of this primary thesis of BioLogos, I am still surprised more Christians aren’t as upset and aren’t more proactive in trying to set up a moderated debate with someone from the BioLogos Forum over this issue.
Here’s where I’d like to point out that the line being set is a bit arbitrary. I agree that the problem is not the age of the earth – but once again, I think this article has mistaken the correct focus of the debate. It is not on the age of the earth – but on the presuppositions underlying our position on the age of the earth. The image of God in man is our point of contact with the believer, yes? Well, since when are we saying it’s satisfactory to give into the presupposition that naturalism can be the interpretive grid by which we exegete Scripture? The extent of consistency to that position is less than the TE would go, true – but is it not the same presupposition? When we say that man’s autonomy, presuppositionally, is the root – we can, to some extent, “prioritize” – but I don’t see the root issue as anything other than the same root issue of Arminianism, evidentialism, or other topics we’re more than happy to address, and spend a great deal of time in so doing. Van Til, as I’m sure Jamin knows, spent an extensive amount of time tracing down autonomy as the root for a great number of issues – and this fits that pattern like a glove.
Here’s a great illustration from Van Til. If they are, as I claim, embracing autonomy on this point – “…the… apologist would not be in a position to wipe out any of the signs that point in the wrong direction. An… apologist meeting the natural man as both stop at one of the service stations is in a strange predicament. Since he is a Christian, he should really speak to the natural man about the fact that he is following the wrong signs. But since he himself holds to a measure of autonomy for man, and since this undermines his own belief in creation, he can at best say to his friend that is it doubtful which signs are right. Then as far as his “neutral” apologetic method is concerned, … in the interest of getting his friend to go in the right direction, admits that the signs that point in the wrong direction are right. He himself goes in the wrong direction for some distance too with the natural man. He fully agrees with the natural man when together they start on their wrong course, and he still fully agrees on the way to the city of destruction. Then suddenly he puts on the brakes and turns around, expecting his friend will do the same. Thus in the whole business he has dishonored his God (a) by practically admitting that his revelation is not plain and (b) by himself running away from God in his interpretation of natural revelation and in his subjection of supernatural revelation to the illegitimate requirements of the natural man.” (Defense of the Faith, pg 135)
Just to note something interesting – and a bit providential – just moments before the link to this posted in #pros, I was reading an article on Justin Taylor’s blog touting Tim Keller’s “Reason for God” DVD. Nic had posted a comment related to whether or not something Dr. Keller said in that trailer was a violation of the myth of neutrality. We were discussing that issue, and I was posting a comment to Dr. Keller right then. Like you, I would be glad to see a debate with BioLogos – but I’d also like to see a more presuppositional tack – and heat – applied to the OEC position, as well. He replied, incidentally, and my response was to ask him whether his naturalistic presuppositions were capable of providing him a consistent position from which to defend.
While I understand your approach to priority, I disagree with the emphasis. I’m concerned with the presuppositions they are bringing to the table by embracing OEC; since, as I’ve argued, they are the *same* presuppositions the naturalist, be they secular or theistic, bring to the table. As you and I both know, inconsistency is the sign of a failed argument – my intent here was to point out that the same root issue is beneath OEC that is under Arminianism, Roman Catholicism, Evidentialism, and a host of other man-centered movements and positions – autonomy. Thank you for your patience in looking through my response.
Addendum: I’ve had one criticism thus far, and they say about my post, “it reads like a criticism of Hubner over Old Earth creationism”. While it is, in a sense, it’s a criticism of his position concerning challenging said OEC position. The criticism is of OEC, yes – but to point out how it’s presuppositions are the same as TEs, just not taken as consistently – and that, in order to point out that it should be critiqued on the same basis as TE. Whatever view the critique’s author holds (and he doesn’t say, other than to tell us that this doesn’t apply to him), he is left with the same dilemma as always. He can say that man is old – which Jamin specifically rebuts: “The genealogies provide a reliable chronological line that ruins any assertions of an old man, for the people are the concern of the genealogies, not the earth.” Or, he can appeal to “days” not being “days” (which seems to be his tack, given this quote: “the age of mankind and the age of the earth are not the same thing”). In that case, I refer him to the confession he claims to subscribe to, which specifically states that “In the beginning it pleased God the Father, Son, and Holy Spirit, for the manifestation of the glory of his eternal power, wisdom, and goodness, to create or make the world, and all things therein, whether visible or invisible,in the space of six days, and all very good.” I don’t see how he escapes the dilemma of subverting Scripture’s statement that creation was in 6 days, save by the presupposition of naturalistic presuppositions. He says that is not what he has – and says that he does subordinate science to Scripture – but how do you do such a thing when Scripture *says otherwise*? In any case, I note that he accedes to my argument, as stated, and as directed. “For those Old Earth creationists who do this (and I think that the majority of them do; e.g., Hugh Ross from Reasons to Believe), the criticism Whipps raises is spot on.”
The purpose of this post is to address a response to the above presentation, wherein presuppositional apologetics seems to be misunderstood by the author. The author’s response can be found here, but I will address most of the post, if not all, in the following article.
James White recently argued for presuppositional apologetics and against evidential apologetics. (link) He starts out with an analysis of Colossians 1:16-18, and Colossians 2:2-9, which focus on the Lordship of Christ. James White points out that the gospel is a radical claim, which unbelievers reject.
If you watched the above video (or heard the show), you’d note that Dr. White makes a specific point of not using either term until he’s made his argument. Why does he do so? To demonstrate that presuppositionalism is directly exegeted from the text of Scripture. That’s a minor note, so I’ll move on.
What caught my attention was James White’s denial that unbelievers can have ‘true knowledge’
It’s a rather open thing that Dr. White is a presuppositionalist. I’m confused as to why this would be noteworthy.
“If Jesus is who we claim He was, then He is the standard in all of human knowledge. You may be familiar with the term epistemology – the study of knowledge – how we know what we know. For so many Christians today, philosophy, history, science, epistemology, it’s all over in that realm, and Jesus is over here. That is not Biblical Christianity. Full orbed Biblical Christianity recognizes the absolute Lordship of Christ in every aspect of our lives because Christ is Lord in all of the universe and over everything because he created everything. In Him are hidden all the treasures of wisdom and knowledge. That is an amazing statement – and if you’re going to defend the faith, you have to defend the whole faith, the Biblical faith – not a cut down, watered down, simplified, minimalized, just a few facts faith – try to trick someone into accepting a skeleton of Christianity, and once you get ’em in, hope you can try to convince them of the rest of it over time. That is a certain form of apologetics, but it’s not a Biblical form of apologetics.”
As to the denial that unbelievers can have “true knowledge” – this is merely Biblical. Pro 1:7 – “The fear of the LORD is the beginning of knowledge; Fools despise wisdom and instruction.” – If you don’t have the beginning, how can you have the result? Pro 2:6 – “For the LORD gives wisdom; From His mouth come knowledge and understanding.” – Do unbelievers have true wisdom? From whence do they hear it? Isa 47:10 – “”You felt secure in your wickedness and said, ‘No one sees me,’ Your wisdom and your knowledge, they have deluded you; For you have said in your heart, ‘I am, and there is no one besides me.'” Can “I think, therefore I am” be harmonized with this? Phil. 1:9 – “And this I pray, that your love may abound still more and more in real knowledge and all discernment” “Real knowledge” is ‘epignosis’ – a precise, correct knowledge. What does that imply? There there is a false knowledge, correct? Not to mention Col 2, which Dr. White discussed, in detail. If all treasures of wisdom and knowledge are hidden in Christ – how does an unbeliever find them? Note also this verse – Col 3:10. “and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him” – also uses epignosis. Remember who Paul is writing to. Gnostics, who claim to possess a secret knowledge. What is Paul’s response? ALL knowledge is *Christ’s.* Note also this verse: I Timothy 6:20 – “O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called knowledge” There is a true and false knowledge. So, when unbelievers “suppress the truth in unrighteousness” are they knowing correctly? Are they not suppressing “true knowledge” – in favor of “knowledge so-called”?
and his objection to the approach of starting from common ground between believers and unbelievers to show the reasonableness of believing in the God of the Bible and other Christian doctrines.
Honestly? There’s a very simple answer to this. The only common ground you have is God’s ground. The image of God in you both. “What partnership have righteousness and lawlessness, or what fellowship has light with darkness?” “And do not be conformed to this world, but be transformed by the renewing of your mind” We are to act, and *think* differently from the world. If your philosophy is indistinguishable from the world, and doesn’t have at it’s heart the Scriptures of the Triune God… you’re in trouble. Big trouble.
We don’t make the Gospel “more palatable” to sinners – it’s *supposed* to be offense and foolishness to unbelievers. So is our apologetic – because we are defending *the Gospel*. It should be offensive to them, strike at the heart of their unlawful thinking, undercut the fortresses they erect against the knowledge of God, and tear them down – how? “in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left.”
God makes *foolish* the wisdom of the world. His word is His voice, speaking to men – and we are to speak it boldly on His behalf. We have *no other message*, folks. If you don’t argue FROM Scripture, FROM the God who IS there, you gave up the field to start with – and you did NOT, having done all, stand. If you pretend that we’re all neutral, and we just have to present the right evidence to convince them… you’ve already failed. Unbelievers *are not reasonable*. They *suppress* the truth in unrighteousness. They have become futile in their speculations.
Since this is so, and since they *do not think as a Christian does*, they WILL reject any evidence they deem to be unsuitable – by their OWN standard. We have a different standard, and we must argue by HIS standard, not ours.
There is no neutral ground. The picture in Eph. 6 is of a soldier holding the line *he was assigned to hold*. You do NOT advance to no-man’s land and parlay. You hold the line. You don’t advance without orders, and you don’t retreat. Advancing to “common ground” is simply to isolate yourself, and invite defeat in detail. When you are in line, you are covered by the shield of the man to your right, and cover the man to your left. You *stand*. “Common ground” is only defection or an invitation to surround you.
Presuppostionalism, as I understand it, has two distinct schools of thought; the Gordon Clark camp and the Cornelius Van Til camp. Clarinan (sic) presuppositionalism is not my cup of tea, but it’s fairly innocuous. My main complaint against Clark’s presuppositionalism is that he presupposes the truth of sola scripture,
Well, here’s the deal. The author doesn’t seem to understand the nature of Clarkian “presuppositionalism”, nor it’s actual differences from Van Tillian. Allow me to quote from a book I’ve quoted a good bit from recently.
“With all due respect for these three men, (inserted: Clark, Schaeffer, Carnell) their sincerity, Christian commitment, and hard work, we must press on to see why their apologetical systems are not fully satisfactory. Although many fine points of presuppositional character can be found scattered throughout their writings, we regretfully note that their positions as a whole are inconsistent with these points. This inconsistency might might make it appear that criticisms offered below could be rebutted by retreating to the better parts of the writer under scrutiny; however, after trying to harmonize the conflicting assertions and to read them in a sympathetic spirit, I am simply unable to reconcile the major differences or eliminate the tension among them.”
~Dr. Greg Bahnsen, Presuppositional Apologetics: Stated and Defended, Part 2, Introduction, pg 135
In this recent post, wherein I quote from a nearby section of the same book, we see that Clark does not, in fact, “presuppose sola scriptura” – how can he, when he doesn’t even presuppose the Word of God AS the Word of God? This is the fundamental, bedrock principle OF presuppositional apologetics. Here is another example, in case one doesn’t convince my readers. Directly following a discussion of Clark’s comments on statements from R.G. Collingwood, Bahnsen states “In all this Clark has not made the truth of Scripture an absolute and necessary presupposition, a genuine transcendental of meaningfulness for all science, history, etc. Indeed, by contrast, one could easily be led to believe that logic per se is his transcendental rather than Scripture. Instead of the attempt to be independent of God’s Word, ‘the denial of the law of non-contradiction, or even the failure to establish it as a universal truth, was the downfall of secular philosophy.'” (Quoting Clark, The Axiom of Revelation, 64) (pg 144, PA: S&D)
Bahnsen continues in the next section, entitled “Possibility vs. Necessity.”
“God should be taken by the Christian as the source and standard of all material, as well as logical possibility; He is the one who determines all things (even the operation of the human mind and its limits). But for Clark the possibilities of human imagination and the bare possibilities dictated by formal logic have precedence to God (at least in Clark’s writings). God too seems to be drawn into an environment of ‘possibility’ (i.e., made subject to the conditions thereof); of course, then, this must also be the case for God’s Word. Instead of demanding that Barth, for example, must recognize the subordination of all thinking to God’s Word because it is our absolute, transcendental presupposition that makes intelligibility, thinking, evaluating, and meaning possible, Clark wants Barth, in considering such a subordination, not to “bluntly rule out this possibility.”
A more skeptical view of the amount of truth obtainable by experimentation, with the help of operationalism, might bring the idea of subordinationism back again within the limits of possibility. The Scripture is a better source than experimentation is for the norms of ethics and politics; perhaps there is some way to bring physics and zoology under this authority. (Clark, Karl Barth’s Theological Method, 68)
Because Clark, thus, does not take the truth of God’s Word as an absolutely essential presupposition to which all thought must (not merely possibly) be subordinated, it is not surprising that he should write, “From a logical standpoint it is equal whether one’s assumptions are philosophical or theological, Christian or not.” (Clark, Religion, Reason, and Revelation, 8) This is not the case! Cristianity and unbelief are not on an equal footing, for unbelief has no fotting whatsoever. And even logical possibility cannot be a common background to Christian and pagan systems of thought, for Christianity alone makes logic possible. With this quote, whatever absolute character Clark’s presupposition of God’s Word may have had is completely dissolved.” (PA:S&D, 145-146)
Bahnsen, as you may know, was the “heir apparent” to Van Til. He is the definitive exegete of, and successor to, Van Til. As you can see, it is the Van Tillian school that believes that Scripture Alone is presupposed. This may not be considered ideal by the author to which we are responding, but this is certainly the case. Clark, like most modern day apologists, has conceded the absolute truth of the Word of God to a “possibility” – we do not, and cannot.
whereas I think the evidence for the truth of scripture and problems of other sources (Pope’s, Councils, the Koran…) is very strong.
Let me just ask a single, simple question. By what standard? This is the real topic of any debate with anyone. What is your standard? To a Romanist, it is the magesterium, which mediates Scripture by it’s authority. For a Muslim, it is the Quran, which likewise mediates Scripture by it’s authority. For Clark, it is logic that mediates the truth of Scripture. As Bahnsen says shortly thereafter, “By not viewing the truth of Scripture as a presupposition that is absolutely necessary, Clark reduces the status of the Bible to a hypothesis.”
While everyone has some presuppositions, I generally try to minimize what I presuppose and if something can be demonstrated, there’s no need to presuppose it. On the other hand, Van Til’s version of presuppositionalism is marked with antinomy and skepticism.
I agree that everyone presupposes something – I would like to know what the author would define as “some”, however. I likewise minimize what I presuppose – to what God has revealed in His Word! I would also like to know how, precisely, Van Tillian presuppositionalism is “marked by antinomy and skepticism”. I would agree that we Van Tillians are highly skeptical of any “falsely called knowledge” that results from any thinking not in accordance with the Word of God. If that’s what he means, I’m happy to plead “guilty”.
While James White didn’t declare himself to be in either Gordon Clark’s or Van Til’s camp, and generally didn’t get into much detail about presuppositionalism, but his denial that unbelievers can have ‘true knowledge’ and his objection to common ground between believers and unbelievers seems to show more influence from Van Til than Clark, since Van Til famously denied the same things.
I know for a fact that Dr. White is Van Tillian in method, just so you know. Note that neither Van Til nor Bahnsen denied common ground *completely* – but common ground as *popularly conceived.* Our common ground is in the fact that all men are created in the image of God – and it is to that Imago Dei that we appeal, as Paul did in Acts 17. As to knowledge, remember that we don’t deny that unbelievers can have *any* knowledge – they can know the truth, but they *suppress* it, and believe, instead, a lie. However, even when you believe something that is objectively true – but for subjective reasons – you do not believe the *truth*, as it is, for the reasons you *should* believe it – and therefore do not truly know it. There’s more to it, including another post where he responds to a page James Anderson linked him, but that’ll do for now.
I have a couple more issues I’d like to address. In the comments of the above post, A.M. Mallett says the following:
…it is my opinion that presuppositional apologetics is the leaven that fuels the advancement of Calvinism’s carnal flavor. It’s premise is founded on the ability to dissuade the merits of other belief systems rather than relying on the scriptural evidences of God’s power and truth. The LORD did not instruct us to go out and argue against the merits and beliefs of other systems. He tells us instead “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” (Isa 55:11 AV). He tells us again “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” (1Co 1:18-21 AV)
I do not believe presuppositionalism has any ground in scripture.
First off, the presuppositions of the comment’s author are abundantly clear. “Calvinism’s carnal flavor”. I’d like to hear how, exactly, his man-centered system of theology has a basis to critique a system with “Sola Deo Gloria” at it’s heart. His caricature of presuppositionalism is also manifest. While the author may, as he states, have this opinion – it is an eminently foolish opinion to hold. First, he seems to be saying that all we do is tear down the systems of others. While this is incorrect; we are arguing FROM Scripture, and positively arguing the intrinsic truth of the Scripture in response to our opponents as well, it is also incorrect to say tearing down the idolatrous systems of others is NOT commanded in Scripture. How would he explain 2 Cor 10:3-5, if this is the case? Further, note the verses he quotes. How DOES God destroy the foolish wisdom of the world? Through the defense of the faith by His people. Just as God uses means to spread the Gospel, so He uses means to destroy the wisdom of the world. Notice it is His WORD that does not return void. Since our task is to destroy the world’s wisdom by the use of the Scriptures, is that not the very essence of not returning void? I also note that the passage he quotes actually militates against his desire to use evidences as neutral facts. *Anything we say that is grounded in the Word* is foolishness to unbelievers. Unless you are conformed to this world, the world *will* scoff at it. If you are conformed, they may very well accept it – but have you not read 1 Cor 1:17? “For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void.” NOT in cleverness of speech, my friend. If your apologetic is not consistent with the Gospel, it is no apologetic. As for it having “no ground in Scripture” – I suggest you take a gander at Acts 17, Romans, Colossians, Ephesians, and Galatians. Also see Jesus’ words to the Saducees; “You are mistaken, not understanding the Scriptures nor the power of God.” What is Paul’s answer to the Athenians? “What you worship in ignorance, this I proclaim to you”. You don’t know – so I’m going to tell you. Then, he tells them – right out of the Scripture. So, let me repeat – you, sir, are mistaken, not understanding the Scriptures, nor the power of God.
One more thing to add – recently Christopher Weaver left a comment on this post where he stated the following: “the nonbasic source of knowledge that is scripture”. I’d just like to point out that Scripture, to a presuppositionalist, is THE basis of knowledge, period. This is the fundamental problem with non-Scriptural apologetics, as a rule. They don’t believe Sola Scriptura applies to all of life – just in compartmentalized areas. I bring this up because I left a comment to his initial objection (which boils down to “there can be a counter-factual to the counter-factual which you already denied, so you’re wrong” (aka: I assume counter-factuals)). When you assume what Scripture denies, you also denied Sola Scriptura (not that I have any evidence to believe that he holds to that position in any meaningful fashion in the first place).
Historically, when David Hume and Immanuel Kant exposed the invalidity of the theistic proofs, apologists generally balked at returning to revelation as the basis for their certainty of God’s existence. They elected, rather, to maintain status in the the blinded eyes of the “worldly wise” by attempting to prove Christianity’s credibility by means of arguments that hopefully pointed toward the probability of God’s existence and Scripture’s truth. They settled for a mere presumption (plus pragmatic assurance) in favor of a few salvaged items (i.e., “fundamentals”) from the Christian system. Refusing to presuppose the sovereign God revealed in the Bible as the source of all material or logical possibility, and hence failing effectively to challenge or internally criticize the very feasibility of knowledge, logic, factuality, interpretation, or predication as based on the boasted autonomy of “free-thinkers”, apologists found their defenses razed by those who (likewise) postulated that bare possibility was a principle more ultimate than God. … By appealing to probability, apologists saw Christianity relegated to the museum of of mere religious hypotheses (i.e.. “possibilities”) rather than embraced as the actual truth of God.
~Greg Bahnsen (Presuppositional Apologetics: Stated and Defended; ch 1, pg 5)
Enough said. Don’t you think?