Objections to the Potter

We have all probably encountered objections to the doctrine of Divine sovereignty that show a genuine lack of understanding – not in a mean or callous fashion, but that simply don’t understand how God’s freedom works. Most of those objections will be prefaced with “but it doesn’t make sense!” These might even be accompanied with tears, or with all the signs of genuine incomprehension. We don’t serve these churchgoers well by giving them a good lambasting. It’s all well and good when a militant Arminian, out to “take down” Calvinism is in view, or when an arrogant atheist places us in his sights – but when it comes to those inside the church, to who we are accountable as teachers, or within our own family – those to whom we have bonds of affection, it doesn’t behoove us to go nuclear – or to act like a cage-stager on a rampage.

Gentleness is something we often forget. Do we forget that before talking about casting down fortresses, destroying speculations – Paul urges his readers by the gentleness of Christ to take heed? Do we forget that we are to “preserve the unity of the Spirit in the bond of peace” with all humility and gentleness? Before the injunction to Timothy to “fight the good fight”, he is enjoined to “pursue righteousness, godliness, faith, love, perseverance and gentleness.” We are all about being wise, yes? Then, do as James says – “Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.” You don’t need to be a pushover – but you don’t need to be a jerk, either. Sometimes people struggle to understand. Gently correct, guide, and teach. Even with our opponents we are to be gentle in correction – with the hope of repentance foremost in our minds. (2 Tim 2:25) That’s probably just an intro, though.

So, what about when someone just doesn’t understand the relationship between God, freedom, and evil? When the Confessions say that God is not the author of evil, but “common sense” (whatever that is) tells you “well, He has to be! I don’t want Him to be, but I don’t understand how that can’t be true!” Common sense is a bit of an urban legend. There’s a kernel of truth to it, in one sense. We are all created in the image of God, and in Him we all live, move, and have our being. We have minds, we live in His world, and we have to deal with His creation on His terms. Still, those of us who have taken a few more trips around the sun than some know that “common sense” is neither common, nor as sensical as we sometimes imagine, when we’re younger. People have discussed the relationship between God, freedom, and evil for a very long time. Yes, there are solid answers to be found, but we often forget, especially in this faux-literate age, that what people read is very, very rarely suitable for training them how to think. What to think – possibly – but how to think? We expect the schools to teach them that – but they don’t. Those of us who teach in the church need to recall that God uses means – and that “being transformed by the renewing of your mind” also involves means – and training in righteousness. Where does that training in righteousness primarily take place? In the home, and at our churches. If we don’t take the time to do so in either place, we cripple those for whom we will have to give an account.

With all that being said, what is the answer? In one sense, it is complicated. It isn’t a simplistic notion, or a simplistic answer – because it requires a variety of categories to be properly understood, and placed in the proper context. It requires a systematic theology. On the other hand, with the proper categories in place, and understood – it actually *is* simple – but only in a sense. Simply, when asked “is God the author of sin?,” the answer is “No.” The whyfores of that are what makes it complicated. When asked “does man have free will” – we can answer “yes and no” – in two different senses. Yes, man is free to do precisely what he desires – but those desires are enslaved to his nature – which means he isn’t free! What helped me, however, is asking the corollary to that – “Is God free?” Yes, of course He is. When the follow-up question “is God free to sin?” is asked, that often clarifies matters – because then you have to define sin. It’s where we have to define things, and be precise, that clarity begins.

When you ask “is God free to sin?”, you have to ask several things: “what is sin?”, “what is freedom?” and “what (and who) is God?” The answers to those questions should, if you do so carefully and precisely, bring you directly to the correct answer. Freedom in English, has a few meanings – primary is this:

The power or right to act, speak, or think as one wants without hindrance or restraint.

One Greek term for “freedom” is ἐλευθερία (eleutheria) – derived from ἐλεύθερος. It has the connotation of “one who is not a slave”, or, on the other hand, “free, exempt, unrestrained, not bound by an obligation”.

Secondarily, the English term is defined as follows:

the state of not being imprisoned or enslaved.

Thus, we can see that “freedom” has a duality of meaning, in either language. It can mean “without restraint” – but it can also mean “not a slave.” When we speak of being a “slave to sin”, we refer to the latter – but someone who is a “slave to sin” will also be doing precisely as he desires – because what is enslaved are those desires.

What is sin? Sin, at bottom, is “an immoral act considered to be a transgression against divine law.” Etymologically, it typically carries the connotation of “falling short” or “missing the mark” – which speaks to the nature of the thing itself. What I mean by that is that sin is a lack – something which is lacking, or missing, in comparison to perfection or completion. Any shot at a target which misses the bullseye is lacking, in comparison to the perfect shot.

The question of “Who is God?” is an enormous one – but if we take it in a limited sense, and contextually, we can answer from our Confession, and note that God is a) “most holy” and b) “most free”, c) “abundant in goodness”, d) “infinite in being and perfection”. God is holy – set apart. God is without constraint – limitless. God is good – and, we are also told, has a “most righteous” will. God is infinitely perfect. Since God is these things, he cannot be “like us” – sinful. He cannot be limited by the chains of slavery to sin. Those chains are, indeed, limitations.

So, if we examine this question, we find the answer lies in the question itself. If “sin” is a lack of perfection – a transgression of God’s own law – and is slavery – then God, by being God, cannot be subject to sin, and “free” thereby. “To sin” is the opposite of freedom – so “free to sin” is an oxymoron – the question is self-refuting.

The “bigger” question to follow, though, is this: “How can we be said to be free, if God ordains all things whatsoever that come to pass?” The Confession once again answers this question.

God hath decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things, whatsoever comes to pass;

LBCF III.1

We usually grasp that intellectually. What is often harder to grasp is how, given that to be the case, the following is also true:

yet so as thereby is God neither the author of sin nor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established; in which appears his wisdom in disposing all things, and power and faithfulness in accomplishing his decree.

LBCF III.1

We can grasp that others believe this – it is often harder to grasp (and hold!) that belief ourselves – especially on an emotional level. Many never grasp it – and instead turn to poor alternatives that give a more superficially acceptable answer – and that causes even more issues. This doesn’t mean it is impossible to grasp – it just means that it is difficult. Most things worth understanding are difficult.

There are several avenues of argument to which we have recourse, at this point. There is the argument from the nature of man and the nature of God. There is the argument from first and second causes. There is the argument from prescriptive and descriptive will. There is, further, the argument from purpose. Lastly, there is the argument from mystery.

Argument from Mystery

Many simply resort to the last – and there is a point at which all argument, when it relates to the infinite God, has to rest there. After a certain point, we just don’t know, and will either have to await further insight, in sanctification, into what Scripture already reveals – or wait until we see Him face to face, and understand all clearly. It really is okay if we just don’t understand, but trust God in faithful obedience. We might come to understand more – and it’s perfectly acceptable to do this in lieu of speculation. I do think, however, that there is a bit of ground to travel before we have to resort to mystery simpliciter.

Argument from Natures

The nature of man, as created, was very good. Man was free to act as he willed, and his will remained un-enslaved. Man, however, chose to be less than he was initially. When he first sinned, he chose slavery to sin. While this corresponds to the nature of finite man, it cannot correspond to the nature of the infinite God. There is no attribute of God which allows God to be less than He is. God cannot be less transcendent, less simple, less righteous, less infinite, less powerful, less wise, etc – and sin doesn’t affect merely parts of a person – but the entirety of a person. As such, God being sinful, or the author of sin, is impossible, in every respect. It is possible, however, and actual, in the case of man, who is finite, and who is not simple, but composed of parts. All of man’s parts are affected by sin, while none of God, who is One, and not composed of parts, can be.

Bavinck has some interesting insight for us, as to what is the nature of man’s first fall, and the subsequent change of his nature thereby. We often view the “knowledge of good and evil” as if it is “additional” information. What it actually is, is a corruption of information by an illegitimate categorization.

“In Genesis 3, the issue is not primarily the content of the knowledge that humans would appropriate by disobedience but the manner in which they would obtain it. The nature of the knowledge of good and evil in view here is characterized by the fact that humans would be like God as a result of it (Gen. 3:5, 22). By violating the command of God and eating of the tree, they would make themselves like God in the sense that they would position themselves outside and above the law and, like God, determine and judge for themselves what good and evil was. The knowledge of good and evil is not the knowledge of the useful and the harmful, of the world and how to control it, but (as in 2 Sam. 19:36; Isa. 7:16) the right and capacity to distinguish good and evil on one’s own. The issue in Genesis is indeed whether humanity will want to develop in dependence on God, whether it will want to have dominion over the earth and seek its salvation in submission to God’s commandment; or whether, violating that commandment and withdrawing from God’s authority and law, it will want to stand on its own feet, go its own way, and try its own “luck.” When humanity fell, it got what it wanted; it made itself like God, “knowing good and evil” by its own insight and judgment. Genesis 3:22 is in dead earnest. This emancipation from God, however, did not lead and cannot lead to true happiness. For that reason, God by the probationary command forbade this drive to freedom, this thirst for independence. But humanity voluntarily and deliberately opted for its own way, thereby failing the test.

Bavinck, The Origin of Sin, Reformed Dogmatics – Volume 3: Sin and Salvation in Chris

That “freedom” the serpent promises is enslavement. Independence is chains, and self-rule is self-abasement.

Argument from First and Second Causes

“For the man who honestly and soberly reflects on these things, there can be no doubt that the will of God is the chief and principal cause of all things.”

Calvin, Concerning the Eternal Predestination of God, 177.

“But of all the things which happen, the first cause is to be understood to be His will, because He so governs the natures created by Him, as to determine all the counsels and the actions of men to the end decreed by Him.”

Calvin, Ibid, 17

Calvin, rightly, distinguishes (and defines) the “first cause” as the will of God. What is often trickier, however, is the definition of “second cause.” God indeed determines all the counsels and actions of men – but does so by means of second causes.

“The question of God’s will in relation to sin is vexing. Those who speak of God’s permission with respect to sin rightly seek to avoid making him the author of sin. However, because this formulation risks denying God’s full sovereignty, Reformed theology, following Augustine, was never satisfied with the idea of permission. At the risk of using “hard sayings,” Reformed theologians insist that while God does not sin or cause sin, sin is yet not outside his will. In addition, God created human beings holy and without sin; sin’s origin is in the will of the rational creature.

Bavinck, The Origin of Sin, Reformed Dogmatics – Volume 3: Sin and Salvation in Christ

What else is interesting is that this doesn’t try to “soften” the blow by affirming one bit less than God’s sovereignty over all things whatsoever. What it does do, however, is place the onus for sin squarely in the camp of those capable of it. To be less, one must be capable of less. Only the finite can be less than they should be. To be the author, one must have the capability for it. God does not.

As Edwards puts it:

“If by ‘the author of sin,’ be meant the sinner, the agent, or the actor of sin, or the doer of a wicked thing . . . it would be a reproach and blasphemy, to suppose God to be the author of sin. In this sense, I utterly deny God to be the author of sin.”

A “second cause” can be defined as Robert Shaw does here:

“Since all things were known to God from the beginning of the world, and come to pass according to the immutable counsel of his will, it necessarily follows that, in respect of the foreknowledge and decree of God, all things come to pass infallibly. But, by his providence, he orders them to fall out according to the nature of second causes. Every part of the material world has an immediate dependence on the will and power of God, in respect of every motion and operation, as well as in respect of continued existence; but he governs the material world by certain physical laws,—commonly called the laws of nature, and in Scripture the ordinances of Heaven,—and agreeably to these laws, so far as relates to second causes, certain effects uniformly and necessarily follow certain causes. The providence of God is also concerned about the volitions and actions of intelligent creatures; but his providential influence is not destructive of their rational liberty, for they are under no compulsion, but act freely; and all the liberty which can belong to rational creatures is that of acting according to their inclinations. Though there is no event contingent with respect to God, ‘who declareth the end from the beginning, and from ancient times the things which are not yet done, saying, My counsel shall stand, and I will do all my pleasure;’ yet many events are contingent or accidental with regard to us, and also with respect to second causes.”

Robert Shaw, The Reformed Faith: An Exposition Of The Westminster Confession Of Faith

In other words, second causes are those things which follow by necessary consequence – in the material world – in creation. They are not identical to the infinite will of God, but necessarily occur within creation as a result of the exercise of His will. The particular thing about sin, however, is that, along with Augustine, we confess that “all sin is voluntary.” All sin is a defect in righteousness, not something in and of itself, which exists and survives independently of righteousness. Will is necessary for sin to be defective in its righteousness. Since God’s will is infinite, eternal, simple, and unchanging, the only will in which sin can be said to exist is in that of rational creatures, as only such creatures can be said to have a will which is either more or less righteous, instead of infinitely so – thus, we can also pair this argument with the Argument from Natures above.

Argument from Prescriptive and Descriptive Will

“The decretive will of God concerns his purposes, and relates to the futurition of events. The preceptive will relates to the rule of duty for his rational creatures. He decrees whatever he purposes to effect or to permit. He prescribes, according to his own will, what his creatures should do, or abstain from doing. The decretive and preceptive will of God can never be in conflict. God never decrees to do, or to cause others to do, what He forbids. He may, as we see He does, decree to permit what He forbids. He permits men to sin, although sin is forbidden. This is more scholastically expressed by the theologians by saying, A positive decretive will cannot consist with a negative preceptive will; i. e., God cannot decree to make men sin. But a negative decretive will may consist with an affirmative preceptive will; e. g., God may command men to repent and believe, and yet, for wise reasons, abstain from giving them repentance.”

Charles Hodge, The Will of God, Systematic Theology

As we have already seen, we don’t see “permission” as bare permission. When God decrees something – ordains what comes to pass – this is not the same as decreeing what men should do. This is, in my estimation, the weakest argument, however. It tends to rely heavily on a distinction between “allow” and “command” – which, considered properly, is fine, as far as it goes – but it doesn’t explain. If it helps you, that’s fine – but it is not a distinction on which I rely overmuch.

The Argument from Purpose

This argument is primarily exegetical – and as such, perhaps the strongest. It seeks to answer why sin is in the world. To sum this argument up, we should make three statements. 1) Sin showcases God’s glory in His Justice toward sin and sinners 2) Sin is the backdrop against which righteousness is most evident 3) Christ’s substitutionary death is only substitutionary if man is not righteous.

Genesis 50 has one of the strongest examples we can make. Joseph’s brothers are called before him, after the death of their father, Israel. The brothers were understandably afraid, because they had sold Joseph into slavery – after contemplating simply murdering him.

They send Joseph a message, after speaking amongst themselves:

So they sent a message to Joseph, saying, “Your father charged before he died, saying, ‘Thus you shall say to Joseph, “Please forgive, I beg you, the transgression of your brothers and their sin, for they did you wrong.”’ And now, please forgive the transgression of the servants of the God of your father.” And Joseph wept when they spoke to him.

Genesis 50:16-17

When they stand before him, Joseph immediately assures them:

But Joseph said to them, “Do not be afraid, for am I in God’s place?

Genesis 50:19

What he says next is the kicker, however.

“’As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive. So therefore, do not be afraid; I will provide for you and your little ones.’ So he comforted them and spoke kindly to them.”

Genesis 50:20-21

Note several things about this passage. Why does Joseph weep? First, they had lived with the consequences of their actions for many years now. Second, they still showed very little understanding of the God their father claimed that they served. They knew even less of their brother.

Joseph’s response is a masterpiece of compassionate theology. He does not excuse their action, or the consequences of it. What he does is explain about God – and that while their intentions were evil, God’s were not. He forgives them, promises his own protection to them, and to their families, and speaks kindly to them.

They meant evil toward Joseph. This is not in any way diminished by Joseph’s response. His initial answer underscores that they are responsible to God for their actions, despite the fact that Joseph has no intention of judging them for those actions. Joseph is not in God’s place. The very fact that they are standing before him does nothing but underscore the fact that without their actions, a) they would not be standing before Joseph now at his mercy b) they wouldn’t even be alive to stand before Joseph now at his mercy. Joseph’s response underscores something else, however. While their intentions were for evil – God’s intentions were for good. God turned a heinous evil into an indescribable good. It doesn’t make their evil any less evil. It doesn’t excuse his brothers. It doesn’t excuse Potiphar’s wife, or the injustice of his imprisonment, which provided him an opportunity to come before Pharaoh to interpret his dreams. It doesn’t even excuse his father for letting those sons of his run wild and commit all the heinous acts that hardened them to the point that they were willing to kill their own brother, and the best they could manage was to “merely” sell him into slavery, and convince their elderly father that he had been killed by beasts, to cover up their crime. Their purpose was to get rid of their insufferable, righteous younger brother who told them they would bow to him, as his vision from God attested. Bowing in front of him now was not their intention – but it was God’s. God brought them out of the wilderness alive – as a result of their own actions – but not in accordance with their own intentions. God’s purposes, as Scripture repeatedly attests, are always good – and even evil can be suborned to God’s good purposes – contrary to the intentions of those who commit those evils.

How about Assyria? Assyria destroyed the northern kingdom, and was, by any objective standard, an evil empire. Yet in Isa. 10, they are said to be the rod of God’s anger. Even more interestingly – a woe is pronounced on them – for their actions in being the rod of God’s anger!

Woe to Assyria, the rod of My anger
And the staff in whose hands is My indignation,

I send it against a godless nation
And commission it against the people of My fury
To capture booty and to seize plunder,
And to trample them down like mud in the streets.

Yet it does not so intend,
Nor does it plan so in its heart,
But rather it is its purpose to destroy
And to cut off many nations.

Isaiah 10:5-7

See, Assyria is being used as the instrument of God’s punishment – but it has no intention of being used as such. Assyria will, in turn, be judged and punished – as we see in the same chapter, in verses 12-17.

“So it will be that when the Lord has completed all His work on Mount Zion and on Jerusalem, [He will say,] “I will punish the fruit of the arrogant heart of the king of Assyria and the pomp of his haughtiness.” For he has said, “By the power of my hand and by my wisdom I did [this,] For I have understanding; And I removed the boundaries of the peoples And plundered their treasures, And like a mighty man I brought down [their] inhabitants, And my hand reached to the riches of the peoples like a nest, And as one gathers abandoned eggs, I gathered all the earth; And there was not one that flapped its wing or opened [its] beak or chirped.” Is the axe to boast itself over the one who chops with it? Is the saw to exalt itself over the one who wields it? [That would be] like a club wielding those who lift it, [Or] like a rod lifting [him who] is not wood. Therefore the Lord, the GOD of hosts, will send a wasting disease among his stout warriors; And under his glory a fire will be kindled like a burning flame. And the light of Israel will become a fire and his Holy One a flame, And it will burn and devour his thorns and his briars in a single day.”

Isaiah 10:12-17

When the Lord has completed His work in Mount Zion and Jerusalem, He will punish the Assyrians for their intentions. He will first afflict the King’s warriors – but then He will “burn and devour his thorns and briars in a single day.” What day is that?

1 And it came to pass, when king Hezekiah heard [it], that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. 2 And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz. 3 And they said unto him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and [there is] not strength to bring forth. 4 It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that is left. 5 So the servants of king Hezekiah came to Isaiah. 6 And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. 7 Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. 8 So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. 9 And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard [it], he sent messengers to Hezekiah, saying, 10 Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. 11 Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered? 12 Have the gods of the nations delivered them which my fathers have destroyed, [as] Gozan, and Haran, and Rezeph, and the children of Eden which [were] in Telassar? 13 Where [is] the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah? 14 And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD. 15 And Hezekiah prayed unto the LORD, saying, 16 O LORD of hosts, God of Israel, that dwellest [between] the cherubims, thou [art] the God, [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. 17 Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. 18 Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries, 19 And have cast their gods into the fire: for they [were] no gods, but the work of men’s hands, wood and stone: therefore they have destroyed them. 20 Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only. 21 Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria: 22 This [is] the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, [and] laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 23 Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted up thine eyes on high? [even] against the Holy One of Israel. 24 By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, [and] the choice fir trees thereof: and I will enter into the height of his border, [and] the forest of his Carmel. 25 I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places. 26 Hast thou not heard long ago, [how] I have done it; [and] of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities [into] ruinous heaps. 27 Therefore their inhabitants [were] of small power, they were dismayed and confounded: they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as corn] blasted before it be grown up. 28 But I know thy abode, and thy going out, and thy coming in, and thy rage against me. 29 Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. 30 And this [shall be] a sign unto thee, Ye shall eat [this] year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. 31 And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward: 32 For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. 33 Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. 34 By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. 35 For I will defend this city to save it for mine own sake, and for my servant David’s sake. 36 Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they [were] all dead corpses. 37 So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. 38 And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.

Isaiah 37:1-38

Assyria destroyed the Northern Kingdom, as God decreed – but when they came against the South, and against Jerusalem, they were destroyed – by the Angel of the Lord, no less – and the woe came to pass, recorded by the same prophet. The same kingdom which, by its own intentions, came to devour and destroy, was used as a punishment for Israel’s unfaithfulness, and wiped out the Northern Kingdom. However, as a judgement on its arrogance, God Himself destroyed the great army of Sennacherib outside the walls of Jerusalem – and he was murdered by his own sons upon his return. They meant it for evil – but God meant it for good.

Lastly, there is the case of the crucifixion itself. Acts records a prayer, presumably by Peter or John, which says the following:

27 “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever Your hand and Your purpose predestined to occur. 29 “And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence, 30 while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus.”

Act 4:27-30

In this prayer, we are told that the Father predestined the crucifixion – as well as all the actions of Herod, Pontius Pilate, the other Gentiles, as well as the peoples of Israel. The most heinous act in the history of the world – the murder of the Messiah – was committed exactly as God predestined it to be. Every single one of the parties named meant it for evil. God meant it for good – to bring many out alive, with a deliberate nod to the foreshadowing of Joseph. Rome’s conquest of Israel brought about the conditions that made the crucifixion – a Roman practice – possible. What they meant for evil, God meant for good – and the greatest good in the history of the world was brought about by the commission of the greatest evil in its history. Man’s purposes are brought to naught by the purposes of God. The Savior rose from the grave, conquering death and sin – because death and sin were decreed by God. Israel was judged. Rome was judged. Herod was judged – and all of them received their woes in full measure – as Christ prophesied they would. Nonetheless, God brought good out of their evil – and it shone all the more brightly against their evil. We can only go so far with this explanation of why evil happens – but isn’t that far enough to go on with? We can finish up with Romans’ explanation of this same issue.

16 So then it [does] not [depend] on the man who wills or the man who runs, but on God who has mercy. 17 For the Scripture says to Pharaoh, “FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE WHOLE EARTH.” 18 So then He has mercy on whom He desires, and He hardens whom He desires. 19 You will say to me then, “Why does He still find fault? For who resists His will?” 20 On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? 21 Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use? 22 What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? 23 And [He did so] to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, 24 [even] us, whom He also called, not from among Jews only, but also from among Gentiles. 25 As He says also in Hosea, “I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’ AND HER WHO WAS NOT BELOVED, ‘BELOVED.'” 26 “AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, ‘YOU ARE NOT MY PEOPLE,’ THERE THEY SHALL BE CALLED SONS OF THE LIVING GOD.”

Rom 9:16-26

What is propitiation? That was one of the central elements of the Reformation of doctrine, and one of the most problematic issues in the modern Evangelical movement today. It has to do with many, many areas of theology, and we can’t possibly cover them exhaustively in a single blog post. But in a nutshell, what is it? In a nutshell, it is the “turning away of,” “appeasement” or “satisfaction for” the wrath of God due sinners. It is, therefore, intimately bound up to our notion of what the wrath of God actually is. It is bound up with sacrifice, atonement, substitution, holiness, sin, and many, many other subjects – to include the attributes of God, as we’ve already noted. With it having such a central place in our theology, the smallest misstep will have far-reaching consequences throughout.

If we are to talk about the wrath of God, are we to speak of it as something incidental to God, or as an attribute of God? It surely cannot be something incidental to Him. It is something He is said to possess; “My wrath”[1], and it is just as often called the “wrath of God”, or “of the Lord”. It is said to be magnified by the frequent use of modifiers such as “great”. God’s name is great, His power and strength is great, He is great in mercy, lovingkindness, and holiness. All of these likewise belong to God, and are affirmed of Him, then so must Wrath belong to God, and be affirmed of Him. It is one of His attributes.

If, as we have seen, it is an attribute of God, then it must be addressed per Divine Simplicity. Under Divine Simplicity, the wrath of God is omnipotent, immutable, eternal, sovereign, just, a se, infinite and holy.

Further, it must also be noted that it is not the natures of Christ that were our substitute, it was the Person of Christ – namely, the 2nd Person of the Trinity. If we are to say that He was our substitute, we must say that it was the God-man that was our substitute. We must also note the connection with this being the case alongside the nature of the wrath of God. Gill:

Eternity it not of the essence of punishment; and only takes place when the person punished cannot bear the whole at once: and being finite, as sinful man is, cannot make satisfaction to the infinite Majesty of God, injured by sin, the demerit of which is infinite punishment: and as that cannot be bore at once by a finite creature, it is continued ad infinitum; but Christ being an infinite Person, was able to bear the whole at once; and the infinity of his Person, abundantly compensates for the eternity of the punishment.

Let me add a few more notes, here. Gill, above the quote given here, notes

that Christ was ‘put to death in the flesh;’ as the apostle expresses it (1 Pet. 3:18), that is, in the body; that only suffered death; not his soul, that died not; but was commended into the hands of his divine Father: nor his Deity, or divine nature, which was impassible, and not capable of suffering death; and yet the body of Christ suffered death, in union with his divine person; hence the Lord of glory is said to be crucified and God is said to purchase the church with his blood (1 Cor. 2:8; Acts 20:28). And the death of Christ, as the death of other men, lay in the disunion of, or in a dissolution of the union between soul and body; these two were parted for a while; the one was commended to God in heaven; the other was laid in the grave: but hereby he was not reduced to a state of non-existence, as say the Socinians; his soul was with God in paradise; and his body, when taken from the cross, was laid in a sepulchre, and where it saw no corruption.

We cannot say that only one nature of Christ suffered, or we 1) Deny the union of Christ’s natures as expressed in Scripture, and formulated at Chalcedon, or 2) Deny, at least potentially, that Christ was our actual substitute, in His Person; we also cannot say that both natures suffered in the same fashion, however, at risk of 1) Denying the nature of God as immutable, impassible, eternal, and immaterial or 2) Violate the Creature/Creator distinction hypostatically. The Divine nature is immutable, impassible, immaterial, and eternal; hence not subject to the decay and corruption of death. It was, however, that one infinitely Divine Person who suffered the wrath of God. Not both natures alike, but both natures in union, and in concert, according to their nature. What the simply human cannot suffer immediately, the Divine Person, as Gill notes, did. Not equally in both natures, as the natures are not equal. This is a very, very complex subject, and we cannot treat it lightly. We cannot, on the one hand, attribute too much to mystery if it has, in fact, been revealed; but we cannot, on the other hand, speculate on things not revealed, and call them as such, if they are mysteries – so we must toe a very precise line. We must do so carefully, reverently, and studiously, lest we either take too much upon ourselves, or not enough.

It was not merely one nature which took the wrath of God upon Himself; else, we would be throwing out Chalcedon just as easily as Fudge does, if from a different perspective. We must ask ourselves – what was the point of it being the God-man who came if it was only the human nature which was under that wrath? We must also face the theological implications of passages such as “Nor will You allow Your Holy One to see corruption.” Only with a full-orbed Christology, a full-orbed Theology Proper, a full-orbed Anthropology and a full-orbed Soteriology can we have a full-orbed Eschatology. The one demands all of the others. A lack of concentration on theology as an organic, cohesive whole spells disaster for our theology, and the apologetic which flows from it.

This outpouring of the Wrath of God against sinners is something which must be addressed if we are to speak of the propitiation for those sinners, or of Christ’s substitution for those sinners. What it was that was suffered is intrinsic to our idea of propitiation. The nature of the God-man is something that cannot be overlooked if we are to deal with his propitiatory sacrifice on the behalf of his people. The nature of substitution, in a precise manner, is also something we cannot pass over. In short, this further shows that a modification of one element of CT has a great, if not catastrophic, effect on the rest of our theology and doctrine, if we see that doctrine as it truly is – an organic whole.

  1. [1]2Ki 22:17, 2Chr 12:7, Psa 2:12, 6:1, 76:10, 78:38, 102:10, 106:23, Isa 34:2, 48:9, 60:10, 63:3,5,6, Jer 4:4, 7:20, 21:12, Eze 5:13, 6:12, 7:14, Hsa 5:10, 13:11,

Why Ignorance Isn't Bliss

Found some humdingers asserted by a young man on a friend’s wall recently, that while not really needing a response due to their falsity, are at least helpful to address.

The initial status update states:

People often say, “Trust in yourself, believe in yourself.” Well, God says I’m a fool. Would you trust a fool? I wouldn’t…

The unbelieving young man’s response is to say this:

Would you trust someone who belittles you and says things that are simply falsehoods?

Note a couple things. First, the complete and utter lack of argumentation offered for the assertions. Second, the use of “simply”, as if there isn’t a need for proof to be offered. Why on earth does he imagine that there is no argumentation necessary for a boldfaced denial of the initial statements he is responding to? At very least, I’d hope he would realize that he should have one. Unfortunately, I don’t suspect this to be the case.

My response, due to the incredible unargued assertion, is to ask:

What is “belittling” about the truth?

He responds:

You have lived your own life. Not god. No one else has. Only you. You can choose to follow a religious calling. But at the end of the day the only one who got you to where you are is you. The creator may put things in your path but when all is said and done you must act upon it. Therefore we are not foolish or anything. We simply are presented with life. we must chose how to do it right. You must trust yourself for god to be able to do anything. And any god that considers you a fool, a sheep, or any number of things, is not worthy of my love. It’s a falsehood that we are foolish. There are stupid people, but only foolish mistakes. Not foolish people. Does a mistake make one foolish?

Amazingly, he considers this response sufficient. I think not. First, what reason are we given to consider “living your own life” to be relevant? Second, how are we supposed to connect “therefore”, prior to “we are not foolish or anything” with either “the only one who got you to where you are is you” or “you must act upon it”? What is the “therefore” there for? We aren’t told. Third, we are told that we are “simply” presented with life – we must (choose) how to do it right. Presumably, it seems, also choose what right is? If I recall, that is what Adam and Eve’s initial sin amounts to. Why this is supposedly an objection to the Christian position, we are not told. Fourth, we are told that we *must* trust ourselves in order for god to do anything. A strange sort of “god” that he has in mind, by any accounting. Even more puzzling, however, is that we are told “any” god that considers us a fool, a sheep (or any number of things – does that include ‘a person”, incidentally? I mean, we wouldn’t want to offend this interestingly capricious fiction, now would we?) is – catch this – not worthy of his love. Well, now that we’ve established that humanity gets to decide what is worthy or not, thus turning the concept of “god” utterly on its head, we see what the real issue is, don’t we? He goes further in his redefinition of… well, everything he encounters. It is (why, we aren’t told) falsehood that we are foolish. Really? Says who? There are stupid people (granted), but only foolish mistakes. Forget that he’s directly contradicting the Scriptural witness – it’s just the way he says. Because he says so. At least, we aren’t given any other reason, as far as I can tell. There not any foolish people. Are we told why? he asks, finally, “Does a mistake make one foolish?” Who on earth said that, and why on earth would someone ask such a silly question? It puzzles me.

I responded to him in a comment, but since nothing he said was in any way (even remotely) related to what I said, I’m not going to bother repeating my comment here.

His next reply was as follows – and here’s where it starts going off the rails badly.

Your god is not my Shepard.

Given that there’s no such thing as a “Shepard”, I’d hope not. But more seriously, if he had actually read the Bible cover to cover, like he claims later, he’d know that he is a goat, not a sheep, hence “shepherd” hardly applies to him in any case. Does he think it does? It seems like it.

I am a pagan and I am proud of it.

Pagan comes from the word “paganus” in Latin – it means “rustic”, or “country-dweller”, ironically. It later became a pejorative, but is hardly descriptive of what he is, in either case. Technically, he is someone who acts μωραίνω – foolishly. First, because he is, in fact, ignorant – and proud of his ignorance. Secondly, because he denies what he knows – and Scripture calls that man a fool.

The christian god needs constant unwavering devotion or he will cast you into a lake of fire for all eternity.

Not exactly. He wants moral perfection in all regards, including, and most importantly towards Himself – which is the devotion that is due Him.

Some loving father in heaven if you ask me…

Were you under the impression that He loves you the same as He loves His people? I don’t believe that, and Christianity doesn’t teach that. Deformations of Christianity teach that, but they are heresies of various degrees. Hence, it goes to show that our putative scholar might want to re-examine the level of his Scriptural knowledge.

The only one capable of living your life is you.

While gratifyingly bumper-sticker worthy, and perhaps even worthy of an Ayn Rand cameo, what does this have to do with anything? We aren’t told.

Why trust that to a deity that will throw you into the pit without hesitation?

I’m sorry, aren’t you mixing pronouns? God doesn’t throw his children into the pit at all, let alone without hesitation. You’re the one who needs to worry about that. Nobody expects you to trust Him, after all. You’re a self-professed unbeliever, and self-professedly rebellious towards God, and believe that you determine 1) What is right and wrong 2) Whether God is right or wrong. Remind me again why I should believe I’m under the same condemnation as you are, when the Bible teaches otherwise?

You wouldn’t trust a fool, and I would not trust a lord that will cast me to the devil for questioning.

First, no I wouldn’t. You are right. So why should I trust you? Secondly, where on EARTH do you get the idea that the devil has anything to do with questioning, or of the administration of the lake of fire, as seems to be your implication? Do you get your Christian doctrines from Looney Tunes, or the Bible? If it’s the former, you could say that the devil “reigns” in Hell, but not from the Bible. Hell is where Satan is cast along with every other sinner, per the Bible.

As to god giving you your life and determining every point, that would be contrary to all forms of freewill…

No, just ones that define “freedom” like a toddler does. Where they get to do “whatever they want, whenever they want, wherever they want.” No, the Bible quite clearly states that there is no such thing, nor should there be, in a world with a sovereign Creator. Why this objection is supposed to impress anyone, I haven’t the foggiest. Were you under the impression that “free will” in the sense that most unbelievers affirm was an orthodox Christian doctrine?

That would make you no more than a puppet. A toy to be discarded at the earliest convenience.

A common claim, but with no argument provided – leaving us with yet another unargued assertion. Seemingly no knowledge of the mountains of material written on the subject, either. Just as an assignment – what did Luther claim was the hinge on which the entire Reformation turned? What was the debate between Augustine and Pelagius about? Inquiring minds want to know.

You call me rebellious? I am. I respect and worship the creator, but I do not follow blindly

Yes, you are. No, you neither respect or worship Him, because you refuse to accept Him as He is, and try to usurp His throne at every point. You don’t follow at all, let alone blindly.

After this… interesting… exposition of Christian doctrine, I replied again, as follows:

1) You seem to be under several misapprehensions about basic Christian doctrine. 2) You return to your misapprehensions at every point, thus causing a disconnect with the reality of this position on each and every point. 3) Since this is the case, you are objecting to a straw man – which, although it burns quite merrily, does no damage to the actual position you seek to address.

His reply was this:

Alright tell me specifically, where I am wrong. I’m that obnoxious type of pagan that has read the bible cover to cover. I don’t really object to the ideas or the doctrines. What I have a problem with is people who post a status like this or who try to make converts of all of us. They are so unlike their great teacher. I also would like to address the fact that by worshiping god you are infact guilty of the same thing that he cast lucifer into the pit for. He loved god too much to obey him in his orders to the angels to worship man. If he cast his most beautiful angel in heaven in the lake of fire for insisting upon worshiping him, why wouldn’t he to you.

For someone who has read the Bible “cover to cover”, he didn’t seem to have grasped much of it, if he makes such major errors. It is also hard to imagine that he doesn’t “really object to the ideas or the doctrines” when that seems to have been the entirety of his putative objections thus far. Of course, they are objections to doctrines that only exist in his imagination, for the most part, but it still doesn’t make much sense to say this. What else would you be objecting to, anyway?

I also find it rather amazing that his next sense is an objection to the doctrine of… the Gospel. You know, trying to convert people? By telling them what the Bible says? I mean, it’s sort of hard not to laugh when you see someone contradict themselves so blatantly. Especially when you follow that with the assertion that… this is “unlike their great teacher”. If I didn’t have reason to believe this was serious, I’d be having a good laugh. As it stands, I’m just wondering where he “learned” Christian doctrine from. That’s… not even remotely accurate. Not to mention the fact that he doesn’t say why this is the case. Again.

The next bit is truly weird. He claims to have read the Bible cover to cover.. but then claims that God 1) Has already cast Satan into the pit (He hasn’t) 2) Did so for NOT worshiping MAN (This is.. so unbelievably wrong that it makes my head hurt.) 3) Insists that Satan was cast into Hell for… worshiping God, rather than for trying to… usurp God’s place as the one worshiped, as the Bible says. What Bible did he read? I’m really wondering, now. It’s just crazy. But, of course, what do we know about Christianity? We’re only Christians who study the doctrine and theology of our own Scripture. What could we possibly know?

Truly amazing, the things you read on facebook.

For days, the blogs and facebook statuses have been replete with pro and anti Prop 26 messages. What I haven’t seen from the anti side, however, is much of anything that isn’t a Slippery Slope fallacy.

The common refrain is that this proposition will *likely* lead to the banning of abortion, IVF treatments, stem cell research, and human cloning. It will keep women from receiving chemo while pregnant, deny them treatment in case of ectopic pregancies or other life-threatening pregnancy problems, “most” birth control options will be removed, that if a woman’s miscarriage is “suspicious” they will be subject to investigation,in vitro fertilization will almost certainly be regulated and priced out of existence, the State should force a pregnant woman to carry a dying fetus until it miscarries naturally, victims of rape (including the mentally disabled and girls as young as 8 ) should be forced by the State to carry and give birth to their rapists’ babies, that there will be additional thousands of babies brought to term and in foster care. That’s a selection.

The problem with all this being; it’s a fallacious argument. Namely, the Slippery slope fallacy. This fallacy is presented in this form:
Event X has occurred (or will or might occur).
Therefore event Y will inevitably happen.

Unfortunately, there is no argument typically given for *why* this will inevitably happen. More often, the wilder the claim concerning what will occur, the better. For instance, I read on a forum that this means “reproductive rights are being stripped away right before my very eyes.” Followed shortly after by another saying that the passage of this bill will make us “a country that reduces women to incubators.” Such rhetorical silliness is truly amazing, but it gets better. A woman wonders what the “future would hold in a country where abortions & birth control are illegal, and a woman is a second-class citizen compared to the fetus she carries.” One opines that women will be “required to go through inquests when they have miscarriages to determine if they were somehow at fault for “murdering” their fetus.” This is the kicker: “Do you not realize this is the first step to taking away freedom? What’s next? Your freedom to religion? Speech? To vaccinate your kids or not? Its a slippery slope.” That’s a fallacy, folks. There’s no argument for why this is the case. It’s just stating that it is the case. X, therefore y – no intervening premise.

Is there a good reason not to vote for Prop 26? Yes, actually. Because it’s considered by some to be unconstitutional. Does that mean it isn’t right? No. That’s the best argument I have seen on the matter, bar none. However, there are arguments on the other side, as well. It is not a *direct* ballot initiative – it requires legislature review. It was presented to the MS legislature early this year. Hence, the counter-argument goes, the constitution is speaking of direct initiatives. As this was reviewed by the state legislature, it does not fall under that purview. Clear as mud? Good! That will likely be the “best bet” of the folks arguing against this, if it gets adopted – but we’ll see how far they get. That, however, is just my opinion on the matter. I’m also not sure they have any federal appeal in this instance, as it’s an article of a *state* constitution.

Here’s the argument: The State Constitution says that “(5) The initiative process shall not be used: (a) For the proposal, modification or repeal of any portion of the Bill of Rights of this Constitution”
This initiative specifically states that it is amending Article III (the Bill of Rights, in the MS Constitution).
Therefore, the initiative is unconstitutional.

However, there are a couple ways to go, here. The first is that this isn’t a modification, addition, or repeal – but a clarification. The second is that since it was an indirect initiative, and under the supervision of the state legislature, that it doesn’t qualify under that heading. I don’t know how far that one goes, but that’s one response I’ve seen. I’m sure there are others, but there are two quick outlines.

I have yet to see an objection, save the objection of it’s illegality, that is not a slippery slope fallacy. Saying what you *think* will happen in the future is something else altogether than making a logical argument. It’s simply stating your opinion on the matter of it’s eventual result. On the contrary, I can pretty clearly tell you what it does prohibit. 1) Abortion 2) The intentional destruction of any fertilized embryo 3) Human clones being considered “non-persons” in such an eventuality 4) Killing unborn children with the “morning after” pill. This is in terms of how it defines a person; the language used, not my feelings concerning it. This is always a tough thing to do – look at an issue from the standpoint of it’s logical implications, not it’s emotional ones. Logically, murder is of a person. If a person is a fertilized embryo, then destruction of a fertilized embryo is, therefore, murder. Abortion, obviously, is murder – as is the use of the “morning after” pill. These are all issues that have surrounded the pro-life movement for the last couple decades. There should be no surprise from anyone to see the oft-discussed logical implications in other areas besides abortion.

Does this mean we will be faced with some tough choices? Sure, it does. Does it also mean that we’ll have to be ethical in terms of unborn children in a similar fashion to the way that we have to be in the case of adult or infant persons in the case of triage situations? Yes. Is there established law in these cases? Yes, there is. Saying that there isn’t is simply just untrue. Putting an unborn child on a “level playing field” with a child a matter of months older is nothing more than being consistent. What is at issue is establishing, legally, what a person is. Using rhetorical tricks such as were outlined above is, simply, beneath us. Thinking logically about these sorts of issues is what we should be doing, not making emotionally laden accusations without anything more than speculation to go on. It is not “mean”, or “condescending” to point out that an argument is fallacious. In fact, we should welcome such criticism, if it helps us think more clearly about the issue.

Since I am a Christian, let me clearly state my position. I believe that life begins at conception. This is not a slogan, but a Biblically exegeted position, culled and exposited from Scripture. This means that we are making a point of *principle*, and applying those principles to the world around us, as we all do with our principles. In the case of this position, it is exposited from the story of Samson, in Judges 13. His mother was promised a son, after having been barren for many years. She was told that this child would be dedicated to God – a vow called the “Nazarite” vow, discussed previously on this blog. She is told 1) That she *will* conceive. 2) She is told to be careful not to eat anything unclean, or to drink any wine (things forbidden by the vow) – starting now (vs 7). 3) The child is dedicated from when? From the womb. With conception explicitly mentioned, and all things related to this vow were to be put in effect, as of now, in order to ensure there was no violation. If the point at which we are concerned is not conception, then what shall we say it is? There is also the witness of John’s recognition of Christ “from the womb”, and being filled with the Holy Spirit “from the womb.” There is David’s testimony that God knit him together in his mother’s womb(Psa 139), and God’s concern for him there. There is the recognition of a spiritual state, even while in the womb, in Psalm 51. I also note Stott’s words on Psalm 139; “The psalmist surveys his life in four stages: Past, present, future, and before birth, and in all four refers to himself as ‘I.’ He who is writing as a full-grown man has the same personal identity as the fetus in his mother’s womb.”

Not only that, but human life is just as valuable in the womb, as it is outside of it. Shedding of innocent blood is often remarked on, in Scripture. This, incidentally, does not mean “innocent” as in “sinless”, but “innocent” as in “unworthy of being slain.” In Gen 9, we are told that whoever sheds the blood of man, by man will his blood be shed; but this is because man is created in the image of God. The doctrine of the imago dei is far-reaching, and central to why we take the position we do. We know when life is considered to start; and we believe that the image of God is intrinsic to the life of His human creatures. As such, they are the imago dei from the very beginning. In Exodus 21, we are told that even causing a woman to give birth prematurely (even though there is no lasting harm) is worthy of the husband choosing what to fine the guilty party. Directly after, we are told that any harm is to be met with life for life, etc. This is very plain. The unborn child is considered to be human life on equal footing with the adult. Just the potential of harm, in carelessness, is worthy of punishment, because they endangered a child. Proverbs 24:11-12 commands us to deliver the innocents from slaughter. (This verse is often cited in relation to the Holocaust, as well.) Deu 27:25 states that the one who accepts money to kill the innocent is cursed. In Amos 1:13, killing unborn children is cited as a sin. In 2 Sam 4:11, David tells men who killed Ish-bosheth, the son of Saul, in his bed, that that deed was worthy of them being blotted from the earth. How much more, if children in the womb are being killed in the only bed they know?

In the case of rape; are children to be held accountable for the sins of their fathers, contra Deut 24:16? Do they deserve death? In the case of “freedom”, are we allowed to use that a covering for sin, contra 1Pe 2:16? Are we to kill the disabled, rather than care for them, contra Lev 19:14? Third, a woman’s body “belongs” to her no more than a man’s does. We belong to God. Instead of using speculative excuses for why it might not be most convenient for us were we to adopt an equitable law, it would behoove us to submit our convenience to the principles laid out in Scripture. Equity is found in just laws, not in the speculative enumeration of possible abuses or inconveniences we might face as a result. Scripture tells us that conception is when God considers life to begin. We are being given problems, but no solutions for those problems in reply. A fallacy is not excused by convenience. Immorality is likewise not excused by convenience. Even if IVF is made more expensive as they retool their procedures, for example – what is that to you, if it preserves life, and restrains evil? What else is it the government’s principal job to do? Instead of offering your personal nightmare scenarios, offer me an alternative. Further, tell me why the amendment *itself* is wrong – not why the potential consequences are wrong. There is a whole network of fallacies involved in that sort of argumentation. Speculative consequences are not a conclusion for an argument, if you don’t connect premise a to conclusion c. You can’t skip b, and call it a valid argument.

To wrap this up; if you want to offer an argument, offer us a premise b. Offer us a premise b, further, which the conclusion can be shown to follow from. Saying that y will occur if x occurs, without any reason given to think that y will occur is just simply illogical. Also, note that we are talking about something 1) Unprecedented and 2) That hasn’t yet occurred. Saying that we are speaking of “facts” in a case such as this is absurd. There are no facts to be had about the consequences of a future event. You might make an inductive case, but you have to make the case! So, please work on those arguments, boys and girls.

Continuing the series I started with in my prior post, we’re examining the About.com article “Seven Reasons Why Mormons are Christian”, by Rachel Bruner. In our prior post, recall that we examined 1) The remarks of their elder statesmen on this topic, 2) The distinct tendency on the part of the LDS to “redefine” terms in the Christian lexicon, and 3) The necessity for a transcendental argument to settle the question.

In this installment, we will examine the first reason we are given for believing that Mormons are Christian.

1. Christ is Head of (the) Mormon Church

I’ve duplicated the link from the article, as we will discuss the content found therein, as well. The article gives the following as support for the preceding statement:

Everything we teach and everything we do is to bring us unto Jesus Christ. He is the Son of God and all our beliefs and doctrines focus on Him as our Savior and Redeemer. He is the head of our church (see Ephesians 5:23), which many people refer to as “Mormons” but that is only a nickname. The proper name of our church is The Church of Jesus Christ of Latter-day Saints.

When the Nephites disputed what to call the church, Christ said:

“And how be it my church save it be called in my name? For if a church be called in Moses’ name then it be Moses’ church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel” (3 Nephi 27:8).

Now, let’s address some presuppositional commitments, before we get into the response. The “Jesus Christ” of Mormonism is who, precisely? According to the link for #1, “Jesus Christ is the firstborn spirit child of God[1] and although each of us is a spirit son or daughter of God, the Eternal Father, only Jesus Christ is God’s son in the flesh. Born of the virgin Mary, Jesus Christ, is the only begotten son of the Father.”[2] [3] Now, let’s compare this conception of Jesus to the Biblical conception of Jesus. Gill puts it thus: “[H]e is an individual, distinct, though not separate from the divine nature, he has in common with the Father and the Spirit; he subsists of himself in that nature distinctly, and independently; is not a part of another, the whole fulness of the Godhead dwells in him; nor is his human nature, which he assumed in time, a part of his person, nor adds anything to his personality; but being taken up into union with his person, subsists in it; he has life in himself, and is the living God; is intelligent, has understanding and will; knows himself, his Father and the Spirit, and all creatures and things, and does whatsoever he pleases.”[4]

Let’s set forth these conceptions of Christ in antithesis, as they ought to be placed – we will draw from other places in Mormon writings to give us a fuller picture, as well.

Who is Jesus Christ?
Attributes CT (Christian Theism) ~CT (Mormon Theism)
Deity Monogenes (Unique Son)[5] First[6] of many spirit children[7]
Conception Miraculously, by the Spirit[8] In the flesh, by Elohim[9]
Relationship to Satan Lord and God over[10] Spirit brother to[11]
Relationship to Man Transcendent God over and Creator of[12] [13] [14] Spirit brother to[15]
Nature In Hypostatic Union[16], 2nd person of the Trinity One of a plurality of gods,[17] firstborn of Elohim[18]
Temporality Eternal, as God alone[19] One of a plurality of antemortal[20] spirit brethren in endless temporal existence
Material Relationship Essentially Spirit, took on flesh, yet immutable[21] Essentially Spirit, which is itself a form of matter [22]
Sonship Eternal[23] Began in time, in the flesh[24] [25]
Atonement began On Calvary[26] In Gethsemane[27]

This suffices for our purposes at the moment; it does, however, clearly illustrate that the Mormon and Christian conceptions of “Christ” are fundamentally at odds! Since we have our two worldviews at antithesis on the most basic of levels, we must transcendentally argue our case(s), as what is at stake is the very intelligibility of what it is we are saying. Mormonism, after all, claims to be founded on the Christian Scriptures, and merely a continuation, to be carried along by their “living prophets”. Christianity, on the other hand, claims that the revelation of God is complete in the 66 books of the Bible, and that in that Scripture alone we may rest secure, and find certainty. So, what are we to do? Throw up our hands? Not in the least! We will argue on the level of worldviews, rather than over individual facts, in a piecemeal fashion. If Christ is the head of the church – which we both seem to affirm – which church is that, precisely? As we saw in the last installment, it is quite clear that whatever “church” the “Jesus” of the LDS is the head of, is not the church that orthodox Christians are members of. On the other hand, Scripture tells us that Christ is the head of His church, and that the church is defined as all of the elect throughout history[28]. So, how are we to resolve this?

Let us take the doctrines of Christ, and of the Church, and set them in opposition. First, will proceed to do an internal critique of the LDS position, and demonstrate that the position of the LDS church is incoherent, and makes both “Christ” and “Church” unintelligible.

To the LDS church, we have been without a “valid” church since shortly after the apostles were martyred.[29] At very least they point to Nicea as an example of the “great apostasy” that had gripped the “Christian” church.[30] So, in effect, there was no valid church from at least 325 until 1820 (but probably longer than that). In the eyes of the LDS, there was effectively no church on the face of God’s earth for centuries. Only with the “Great Restoration”[31] of Joseph Smith was the church brought back in any meaningful fashion. So, we can say that to the LDS, Jesus is the head of the LDS church, and all else is apostate.

There is a problem with this assertion, however. Are we to believe that the church who Christ told Peter that “the gates of Hades”[32] would not stand against fell, for centuries? That God did not preserve for Himself a remnant[33]? On the one hand, we have the Scripture that the LDS claims to believe telling us that the church will not fall; On the other hand, we have the testimony of Joseph Smith and his fellow “Latter Day Saints” that the church did fall! If, as the LDS claims, the church of Jesus Christ went into apostasy in a wholesale fashion[34], what are we to believe of the promises of God[35]? Even more urgently, however, how shall we explain the seeming contradictions between the teaching of the Apostles themselves, and the LDS church, on a massive variety of points? For instance, the Apostles taught, explicitly, that God is One[36]. So did Christ.[37] If this is the case, how are we to believe that in reality, (as the LDS teaches) they taught that there are many gods? It is undeniably the case that the Old Testament and New Testament both teach that God is one in being[38] However, the LDS church teaches that there are a plurality of gods. In order to make their teaching an intelligible continuation of the teaching of the Old and New Testaments, it would have to be the case that the OT and NT teach that there are a plurality of true gods. In Scripture we are told of that there is a plurality of false gods, but never that there is a plurality of true gods. Even more problematic, how are we to ground, for instance, the one and the many[39] in a pluralism of deities? How are we to ground an objective morality in a plurality of deities? How are we to ground logic, or uniformity in a mutable, temporally-bound pantheon such as Mormonism presents us with? As Mormonism presents it, there is no visible uniformity in their ecclesiology[40], nor in their doctrine of scripture. Both are presented as mutable, and discontinuous[41] – even contradictory[42]. As such, their inability to grant us the preconditions of intelligibility[43] in human experience and external reality make their worldview impossible.

In contrast, Christianity presents us with an ecclesiology and doctrine of scripture grounded in monergism[44]. From first to last, the work and nature of God is the precondition for every doctrine we believe. The church is made up of those who are elected[45] from eternity[46] by the Father, brought to the body of Christ by the work of the Spirit, and atoned[47] for by the death and obedience[48] of Christ. In the Triune God, there is a foundation for the unity and diversity of the church, the certainty of revelatory and ecclesiological continuity and objectivity.

Let us move on the the doctrine of Christ. In the Old Testament, we are presented with multiple “theophanies”[49], as well as the express revelation of God to man. In the New Testament, it is revealed that God the Son took on flesh, and walked among us. We are told by the LDS church that God the Son became the Son at a certain point in time, and was conceived physically by intercourse with Mary. We are also told that God the Son is of the same order of being as we are, differing only in his degree of exaltation, as we (and Christ) differ from Elohim only in our degree of exaltation. We are told that Christ is of the same order as the angels, as well, since Lucifer is his spirit-brother. We are told that he did not create the world ex-nihilo[50], but that he organized pre-existing matter, which is conterminous with God; who is similarly temporally infinite, if not timelessly eternal. In fact, we are told that “spirit” is merely a different order of matter! He is not the eternally begotten Son, but the temporally begotten son of Elohim. On this basis, how can we affirm that by him were all things made? He, himself, is a made thing. Of pre-existing matter, to be sure, but the Father is, to the LDS, himself, pre-existent matter. Ne is no different in order, essentially, from any other human, be they humble or exalted. So, is he to be considered as creator of himself, or is he similarly the creation of another, as to the LDS, “creation” is the reorganization of pre-existing matter? This is a gross contradiction. He cannot be both creator of all and not-creator of all at the same time, and in the same sense. Further, how is he to say “I AM that I AM” in true self-sufficiency, being a created thing as any other? How is he to be “who was, and is, and is to come”[51] in a properly eternal sense? An endless succession of moments is not, properly, eternity. Yet, to be truly eternal, there must be no change. Change, however, did occur, in the very nature of the Christ of the LDS. Hence, he is not properly eternal, nor self-sufficient, nor self-existent, nor immutable, and certainly not perfect. Perfection is to have no lack. Christ had to become, and needs still become, to be as great as his father, in the doctrine of the LDS. In short, the Christ that the LDS presents is unintelligible. He is a self-contradiction. Their adherence to the Christian Scripture merely points out the contradictory nature of their conception of Christ; the Christ shown purely by the LDS’ distinct writings is similarly self-contradictory, if not so obviously so. By presenting as “God” an exalted man, spirit child of Elohim, firstborn of the flesh, they have presented a “Christ” that is expressly self-refuting. A “Christ” who is an imperfect creation, one of many, not one of a kind except in an incidental sense, whose church fell almost immediately. This “Christ’s” “atonement” paid for nothing in any meaningful sense, was challenged by Lucifer as a being on par with himself, achieved no lasting benefit, and had to be “jumpstarted” 1800 years later in order to be even known at all. A “Christ” such as this does not resemble the πρωτότοκος that Scripture depicts. It is a weak, powerless figure that couldn’t be further from the “Faithful and True” on Revelation’s white horse.

In contrast, we have the eternal, self-existent Son of God; timeless Word before creation or time began. The Creator of all, Sovereign Lord and Redeemer; unchallengeable and unconquerable. Omnipotent, unrivaled, glorious and without peer – firstborn above all creation, He who took on our sins for the glory of God the Father[52], and is glorified beyond all mortal knowledge. Omniscient, unchanging, in whom all things hold together.[53] In Him alone are hidden all the treasures of wisdom and knowledge.[54] It is such a Christ that makes all else in His creation make sense, and in whom we may know, and repose in certain faith. There is no shadow of turning[55] in Him; no contradiction, or alteration. Only in the eternal and immutable Sovereignty of the Scriptural Christ of Christian orthodoxy can we find the meaning to all we might desire, and all that He designs to reveal of His eternal purpose.

The “Christ” of Mormonism, and it’s long-failed church fail to give us coherence and an intelligible reality. They fail to ground the meaning of all creation in the person of Christ. They are mere shadows; echoes of the triumphal beauty of the Christ revealed in Scripture Alone. With the impossibility of their position, we alone can say that our Christ does that, and is truly all in all. Only the Christ of Scripture is the head of a Church worth worshiping in. May the Mormon people find Him, and may they rest in His certainty, rather than in the morass of doubt that Mormonism entails.

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  1. [1]D&C 93:21
  2. [2]John 3:16
  3. [3]Original references duplicated when possible
  4. [4]Gill, Body of Doctrinal Divinity
  5. [5]μονογενής – single of its kind, only
  6. [6]LDS.org: Firstborn
  7. [7]Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders
  8. [8]Matt 1:20
  9. [9]LDS.org: Jesus Christ
  10. [10]Hebrews 1:5
  11. [11]Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders
  12. [12]Isa 40:21-31
  13. [13]Isa 6:1
  14. [14]John 12:41
  15. [15]Duties and Blessings of the Priesthood: Basic Manual for Priesthood Holders
  16. [16]“This one and the same Jesus Christ, the only-begotten Son [of God] must be confessed to be in two natures, unconfusedly, immutably, indivisibly, inseparably [united], and that without the distinction of natures being taken away by such union, but rather the peculiar property of each nature being preserved and being united in one Person and subsistence, not separated or divided into two persons, but one and the same Son and only-begotten, God the Word, our Lord Jesus Christ” – Chalcedonian Definition
  17. [17]D&C 132:19-22
  18. [18]Ensign: The Father and the Son
  19. [19]1 Tim 1:17
  20. [20]Ensign: The Father and the Son
  21. [21]John 4:24
  22. [22]D&C 131:7-8
  23. [23]Heb 13:8
  24. [24]“All men were first born in pre-existence as the literal spirit offspring of God our Heavenly Father…and are in the similitude of the universal Father and Mother, and are literally the sons and daughters of Deity…Christ, destined to be the Only Begotten Son in Mortality, was the first spirit offspring in pre-existence” (Mormon Doctrine, p. 84).
  25. [25]“God the Father is a perfected, glorified, holy Man, an immortal Personage. And Christ was born into the world as the literal Son of this Holy Being; He was born in the same personal, real, and literal sense that any mortal son is born to a mortal father. There is nothing figurative about his paternity; He was begotten, conceived and born in the normal and natural course of events, for He is the Son of God, and that designation means what it says” (Ibid. p. 742)
  26. [26]Rom 5:10-11
  27. [27]McConkie, The Purifying Power of Gethsemane
  28. [28]Eph 1, Heb 12:23
  29. [29]Early Signs of the Apostasy
  30. [30]The Fulness of the Gospel: The Nature of the Godhead
  31. [31]The Message of the Restoration
  32. [32]Matt 16:18
  33. [33]Psa 100:5, Psa 119:90
  34. [34]Early Signs of the Apostasy
  35. [35]2 Cor 1:20
  36. [36]James 2;19
  37. [37]Mar 12:29
  38. [38]Exo 3:14, John 5:44
  39. [39]Also known as the problem of unity and diversity or of universals and particulars
  40. [40]Doctrine of the Church
  41. [41]having intervals, or gaps
  42. [42]in logic, a proposition so related to a second that it is impossible for both to be true or both to be false.
  43. [43]What is required to render meaningful, or make understandable
  44. [44]the doctrine that the Holy Spirit acts independently of the human will in the work of regeneration; may also more widely applied to the work of God in general
  45. [45]the choice by God of individuals, as for a particular work or for favor or salvation
  46. [46]in timeless and immutable self-existence
  47. [47]the reconciliation of man with God through the life, sufferings, and sacrificial death of Christ
  48. [48]both active and passive obedience – see Gill, A Body of Doctrinal Divinity, Book V, 3,4
  49. [49]“appearance of God”
  50. [50]Out of nothing
  51. [51]Rev 1:4,8
  52. [52]Phil 2:6-11
  53. [53]Col 1:17
  54. [54]Col 2:2-3
  55. [55]Jam 1:17

In About.com‘s article “Seven Reasons Why Mormons are Christian[1], Rachel Bruner offers us some interesting claims to examine.

Her Seven Reasons are as follows:
1. Christ is Head of Mormon Church
2. Faith in Jesus Christ
3. Prophets Preach of Christ
4. Scriptures Witness of Christ
5. Mormons Act in the Name of Christ
6. Holy Ghost Testifies of Christ
7. Mormons Believe in Atonement of Christ

In this series, we’ll examine each of her claims. In this post, we’ll examine some presuppositional issues, and provide some introductory comments. For reasons not given by the author, it is deemed important that the title “Christian” be applied to the LDS Church and its adherents. When we look at the very statements of Mormon statesmen, however, we find that there is no such desire to be found numbered among Christendom.

“I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: “they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.”” [2].

Note this; if you follow the link, you will find that Smith specifically mentions Methodists, Baptists, and Presbyterians as the target of these words – so, we are being informed that none of these groups are Christian – yet the article’s author is arguing that Mormonism, on the contrary, is Christian. Keep this in mind.

“The fact is that orthodox Christian views of God are Pagan rather than Christian.” [3]

If the orthodox Christian view is Pagan – what are we to believe is ‘Christian’? Further, note that anything that “Christians” consider “orthodox” is, by this definition, pagan. If so, who is determining what is Christian, and why does it seem to be exclusively unorthodox?

“The Roman Catholic, Greek, and Protestant church, is the great corrupt, ecclesiastical power, represented by great Babylon….” [4] “Both Catholics and Protestants are nothing less than the “whore of Babylon” whom the lord denounces by the mouth of John the Revelator as having corrupted all the earth by their fornications and wickedness.” [5]

Pratt, apparently, is even more willing to throw out every putative Christian group in his sweeping statements. We are left wondering; who is left, by this point? The modern apostates and cults who self-identify as ‘Christian’? (Simply because they are too new to fall under this indictment, obviously.) Mormonism, evidently, is self-identifying itself as, if not the only, at least the best ‘Christian” group, isn’t it?

If necessary, we can delve more into these and similar statements at a later date, but this should suffice to pique our interest; why, if the elder statesmen of the LDS had these things to say about “Christendom”, do modern Mormons want to be considered “Christian”? We are also left wondering due to the explicit statement of D&C 1:30: that “this church” is “the only true and living church upon the face of the whole earth.” Puzzling, to be sure.

It must also be understood that within Mormonism, there is a distinct tendency to “redefine” terms. As Dr. James White puts it, “Mormonism uses our language, our terminology, but it fills those words with utterly foreign meanings.”[6] As such, when they speak of “Jesus Christ”, it can be conclusively demonstrated that we’re not talking about the same thing we are talking about. When they speak of “God”, they are similarly not speaking of the identical “God” that we are speaking of. We are not speaking of the “atonement” they are speaking of. In short; when we are speaking of practically anything in the Christian lexicon, the Mormons have a different definition for it. When we deal with issues that they raise, we must keep this clearly in mind; we must accurately represent both what we believe, and what they believe – set them in opposition, and argue transcendentally. In doing so, we will not merely be “arguing about the facts” – we will be arguing the meaning of fact, on a presuppositional level – and able to truly compare these two worldviews in a fashion that will be decisive and clear. This we will do in the remainder of our series, Lord willing.

Next

  1. [1]About.com
  2. [2]Joseph Smith History 1:19
  3. [3]Mormon Doctrine of Deity by B.H. Roberts, p.116
  4. [4]Orson Pratt, Orson Pratt, Writings of an Apostle, “Divine Authenticity,” no.6, p.84
  5. [5]Pratt, The Seer, p.255
  6. [6]AOMin.org

Why Shouldn't Paul Baird Choose Hats?

Paul Baird has given us his opinion in the case of the use of worldviews he does not adhere to.

This is a common complaint ie why argue a worldview that you do not hold ? The answer is the tallest child in the playground argument ie I do not have to be the tallest child in the playground to point out that you are not the tallest child in the playground – I can point out that individual (in this instance it would be a child of equal size).

Paul’s understanding here doesn’t really deal with the problem being brought forward. It may, of course, deal with the problem he thinks is being brought forward, but that is something else altogether. The complaint is in Dustin’s terms, of course, but it may be helpful to put it into the terms that our primary sources use, so that it might be recognizable. I appreciate Dustin’s work of course, but his expression of the problem, to me, seems to be unclear. When we speak of the problem at hand, we are speaking of the ability of a worldview to provide the preconditions of intelligibility. This may be expressed in the context of several different subjects, but chiefly, it must be said that it is only being expressed in terms of entire worldviews. When, for example, we speak of the preconditions for the intelligibility of knowledge, which seems to be the point of contention in the context of Paul’s remarks, we are speaking of epistemology. At this point, we are dealing with the subject of the quote “Choosing Hats” is named after.

Every system of philosophy must tell us whether it thinks true knowledge to be possible. Or if a system of philosophy thinks it impossible for man to have a true knowledge of the whole of reality or even of a part of reality, it must give good reasons for thinking so. From these considerations, it follows that if we develop our reasons for believing that a true knowledge of God and, therefore, also of the world, is possible because actually given in Christ, we have in fact given what goes in philosophy under the name of epistemology. It will then be possible to compare the Christian epistemology with any and with all others. And being thus enabled to compare them all, we are in a position and placed before the responsibility of choosing between them. And this choosing can then, in the nature of the case, no, longer be a matter of artistic preference. We cannot choose epistemologies as we choose hats. Such would be the case if it had been once for all established that the whole thing is but a matter of taste. But that is exactly what has not been established. That is exactly the point in dispute.

As such, it is obvious that this subject needs to be addressed by something more robust than “I do not have to be the tallest child in the playground to point out that you are not the tallest child in the playground.” In fact, it would point to the need for something far stronger than this particular assertion. What are the presuppositional commitments required for the assumption that the examination of epistemological foundations is as simple a matter as the observation of children’s heights? When looking at the subject at the level of presuppositional commitments, we see that it is no such matter at all. You cannot “simply observe” the validity of an epistemological foundation – it must be considered in terms of whether this epistemological foundation can provide the preconditions of intelligibility. Just as it is more than simple observation, it is likewise more than a matter of simple communication to “point out” who the “tallest child” on the playground actually is.

We are dealing with, not observational data collected by the senses, but epistemological foundations. You can’t “just look at” an epistemological foundation without having an epistemological foundation to be looking from. Paul, here, is missing the point in a rather unfortunate way. We are speaking of what makes anything intelligible at all – what must be presupposed in order for the “facts” he wants everyone to consider to be intelligible in the first place. He is making comparisons of that to empiricism, as if it is remotely applicable. It’s rather frustrating to watch Paul beating his head on a brick wall of his own misapprehensions, yet condescendingly dismissing his sore head as the fault of the person on the other side of the wall – on the basis of those same misapprehensions.

When he brings out his “pagan” worldview – he is assuming a commonality in everyone’s assessment of it, of atheism, and of Christianity. If he would care to read through Van Til, or Bahnsen, he would have to address the arguments they make as to why there is no neutrality in those sorts of assessments. What we actually are saying is not what Paul is assuming here. We aren’t assuming that there is some “common ground”, like the playground, where we are all assessing the heights of the respective “children”, or worldviews, in a collegial atmosphere. What we are saying is that the real discussion is over things like 1) Whose playground it is 2) Whether the “children” are children or chimera 3) What “tall” means in the first place 4) How you know what “tall” is supposed to be, anyway. To simply say “well, let’s see what this kid over here says” is to miss the entire point altogether. This is a round-robin affair, Paul. You are not a pagan, Paul. The Pagan child and the Atheist child do not agree with each other, let alone the Christian child. The Pagan and the Atheist agree insofar as their distaste for and disbelief concerning the God of the Christian – but they give wildly variant answers on questions such as “What is this playground?” What is the playground to a pagan? Is it, per Wicca,the manifestation of deity? Is this the same “playground” an atheist has? I can’t see how that is remotely the case. The atheist, as they claim, fails to hold every god-belief. So, for Paul to claim that this “answers” the problem we’re posing requires him to say that he agrees with what the Pagan’s playground is, if he is going to cite the Pagan’s opinion of the matter! Further, and this should be obvious, it necessitates a rather disturbing state of affairs for the atheist – it requires him to state either 1) It is unequivocally not the case that we are on the same playground OR 2) It is unequivocally the case that we are on the same playground, in which case he has to make a positive claim considering WHOSE playground it is. To make an actual positive claim seems to be anathema to an atheist of Paul’s stripe – and it seems that in order to make a claim, he’d also have to make an argument. This mode of operation seems similarly anathema to Paul. It would also require Paul to actually get what we are talking about, which at this point does not seem likely.

Let me reiterate; We are speaking of the nature of playgrounds, tallness, children, and pointing, not about “who is the tallest child on the playground”. We are speaking of the “nature of facts”, not of the “facts themselves”, as if facts are simply “there”, and uninterpreted. When speaking of a worldview, you are speaking of everything the worldview posits – be it metaphysics, epistemology, or physics. What seems sadly absent in Paul’s thinking is the willingness to pay close attention to what we are speaking of. He would rather dismiss it as whatever he thinks it to be, instead of exercising due diligence in understanding it. Since this has been the case up until this point, Paul must decide something for himself. Is he willing to actually look at what we are saying, or will he continue to insist on misrepresenting it? Up until now, he seems to have had serious problems grasping the nature of what he has been presented with. A case in point.

When he brings out Bahnsen’s quote concerning the “self-sufficient knower,” he insists on understanding it as some variant of the cosmological argument. He then proceeds to claim that Paganism fulfills the condition of “self-sufficient knower”. He doesn’t tell us why it does. He just says it does. After redefining what the argument is, for us, he then pronounces that paganism satisfies it! Says who? First, he doesn’t even identify the argument correctly, or it’s proper context. Second, he doesn’t give us any reason to think his worldview fulfills these conditions, or any clear sense of what these conditions are! Let’s examine first what this argument is, and it’s proper context, and then, what is necessary to fulfill that argument’s conditions.

In the cited argument, there is the stipulation that a self-sufficient knower cannot be denied, as the person denying such would, in the nature of the case, be himself a self-sufficient knower. Secondly, it is stipulated that there cannot be a plurality of self-sufficient knowers. You cannot have “two ultimates.” Thirdly, it is stipulated that if the first two are granted as insuperable, then you have three alternatives; solipsistic, skeptical, and revelational epistemology. Paul does not deal with that resultant discussion – and it is very germane to the discussion. It is not germane because it supposedly “develops a cosmological argument” – it is germane because it is an example of an argument from the impossibility of the contrary. In the first case, an argument is given which demonstrates the impossibility of solipsism. In the second case, an argument is given which demonstrates the impossibility of skepticism. Following that, he argues that only a revelational epistemology affirming the God of Scripture – the “self-contained God” Van Til speaks of, satisfies the preconditions for the intelligibility of knowledge. In short, only a self-sufficient knower as God reveals Himself to be can grant us a functional, intelligible epistemology. If Paul would pay more attention to Christianity’s extensive library of theological definition and explanation, and less to his own self-congratulations, he might get somewhere with the conversation, instead of continually demonstrating his need for correction and instruction on what he is claiming to object to.

The Pagan worldview I’ve put forward satisfies all of Bahsen’s and Dustin’s conditions, furthermore Bahsen’s conditions do not rule out the possibility that such a non-Christian worldview could exist, yet Presuppositional Apologetics is based on the assertion that none could exist because of the impossibility of the contrary (to the Christian worldview).

It becomes easier to discern the parlour trick when it’s set out like this and it does perhaps explain why Sye, and his fellow Presuppositionalists, try so hard to focus the exchanges on the areas of the laws of logic and human perception as well as morality rather than, in Chris Bolts words, begin with the question “Where’s the beef ?”

Dustin lists 12 Questions for Mockgodafarians which I’ll answer from the Pagan worldview. Please remember the tallest in the playground argument throughout this. My answers are in purple.

Paul’s problem is that he keeps thinking he has found a “silver bullet” – when his real problem is that he doesn’t know where the beef is at. When he doesn’t investigate these sources, but instead reads them in such a way as it “says what he wants”, he gets something all out of kilter to what is being said. It isn’t contextual, and it doesn’t bear any relationship to what he thinks it says. It is obvious Paul doesn’t own this book. I do. If he had the book, he could look one page over and see an extensive discussion on the particulars and universals of knowledge. He would see exactly what I was speaking of earlier, in terms of entire worldviews, as a universal system of principles, and not merely “the particulars of his knowledge”. Only in a universal system of principles can be found an adequate interpretation of the particulars of knowledge. It is within the entirety of the Christian worldview – in the systematic exposition of Reformed theology – where he can find what it is we are saying. Reinterpreting our statements through his personal experience has done nothing but lead him astray from where the discussion is. If he persists in doing so, he is going to be left as the only one discussing what he is discussing. This is the case, because it bears no resemblance to what we are saying, nor does it accurately reflect what we believe. If he wants to rectify his problematic interpretation of what is being said, all he need do is begin asking questions, rather than making pronouncements about what the subject is. It’s really that simple. The problem is not that we are somehow “hiding” the argument away – it’s that Paul has shown almost no effort whatsoever toward understanding what the argument is, or what it means. It is not especially difficult, were he willing to put in that effort. I hope he does, and begins to ask, rather than to tell us.

Adventures in Missing the Antithesis

Paul Baird recently addressed what he seems to think is the “philosophy that underpins the Christian Presuppositional Apologetics.”[1] He’s wrong, of course, but let us show him why, shall we? He cites Chris’ citation of an argument tucked away in the appendix of PA:S&D as that supposed “underpinning.” Interestingly, he goes on to ask why “do Presuppositional Apologists not start with this explanation that PA is about establishing the need for a unique self sufficient knower and identifying that self sufficient knower exclusively as the Christian god?”[2] Well, that is readily apparent – because we don’t believe that to be the case. It’s not only false, but ridiculously so. See, Paul is suffering from the same problems that many do. They take their own presuppositional commitments, map them onto our own, and claim equivalency. This is not only highly detrimental to a proper understanding of what it is we are saying, but highly detrimental to being taken seriously as an objector. If Paul wishes to be taken seriously in his objections to PA, he must actually understand what does underpin it. Namely, he has to understand that Reformed Theology is what determines what we are saying – and that this predates Bahnsen significantly. In fact, he needs to understand that Bahnsen himself is not the one to look to at all for this! If Paul is serious about understanding what PA is, he must understand what Reformed Theology is. It’s that simple. The proper application of Reformed Theology in an apologetic context is what gives us the Presuppositional Apologetic.

So, if this isn’t what underpins the Presuppositional Apologetic, what does? Let’s make sure we, at least, don’t miss the antithesis! What we are after, contra Paul’s assertions, is to “press the antithesis” – indeed, as Bahnsen himself puts it, “This theme of the principial, epistemological and ethical antithesis between the regenerate, Bible-directed mind of the Christian and the autonomous mind of the sinner (whether expressed by the avowed unbeliever or by the unorthodox modern theologian), remained part of Van Til’s distinctive teaching throughout his career.”[3] Van Til, who we regard as the founder (and revivalist of) Presuppositional Apologetics, said that “It is necessary to become clearly aware of the deep antithesis between the two main types of epistemology”[4]. In short, if it is to be said that there is a fundamental underpinning to PA, it would be the doctrine of antithesis. Says Van Til, “Rather than wedding Christianity to the philosophies of Aristotle or Kant, we must openly challenge the apostate philosophic constructions of men by which they seek to suppress the truth about God themselves, and the world…It is only if we demand of men complete submission to the living Christ of the Scriptures in every area of their lives that we have presented to men the claims of the Lord Christ without compromise. It is only then that we are truly Biblical first and speculative afterwards. Only then are we working toward a Reformed apologetic.”[5]

We, then, cannot be considered to be trying to “establish the requirement for there to be a self sufficient knower, a variation of the argument from necessity that is usually articulated as the prime mover argument, and the assertion that that self sufficient knower can only be the Christian god.” That, according to Van Til, would simply be “wedding Christianity to the philosophies of Aristotle or Kant”! Further, Bahnsen argues, it is not this one argument which is the foundation of our apologetic. “In terms of theoretical principle and eventual outworking, the unbeliever opposes the Christian faith with a whole antithetical system of thought, not simply with piecemeal criticisms. His attack is aimed, not at random points of Christian teaching, but at the very foundation of Christian thinking. The particular criticisms which are utilized by an unbeliever rest upon his basic, key assumptions which unify and inform all of his thinking. And it is this presuppositional root which the apologist must aim to eradicate, if his defense of the faith is to be truly effective.[6]

Our goal is to set the presuppositional commitments of believer and unbeliever in antithesis – not to make a pseudo-cosmological argument. What we are concerned with, however, is arguing by “presupposition” – not by “prime mover”. All too often, neophytes to the study of Reformed theology and its commensurate apologetic pack the baggage of non-Reformed theology and argumentation over into that sphere. This is not the “silver bullet” they think it is – it is, unfortunately, a simple error, and quite commonly made. What Paul seems to have done is to take an argument from an appendix, in a book written when Bahnsen was quite young, incidentally, and make it into an all-encompassing, foundational principle of methodology. It’s neither the case that this argument is foundational, nor that it is fundamental to our methodology. Paul would be far better served by paying attention to what Van Til laid out as those foundations, and what Bahnsen himself said were those foundations. To make such a spectacular leap of unwarranted proportions simply denudes Paul’s comments of their strength and accuracy.

Paul tells us “the argument” is “about establishing that there ought to be a god, not that there is a god.”[7] If Paul had done the requisite study on the topic, instead of making unwarranted leaps, he would know that this is simply not the case. The PA argument is an argument “by presupposition” – it is a transcendental argument, from the impossibility of the contrary. Further, Van Til expressly states that it’s not about “establishing that there is a god.” Paul is negligent in his treatment of the position he is critiquing, yet again. Van Til tells us: “Christianity offers the triune God, the absolute personality, containing all of the attributes enumerated, as the God in whom we believe. This conception of God is the foundation of everything we hold dear. Unless we can believe in this sort of God, it does us no good to be told that we may believe in some other sort of God, or in anything else. For us everything depends for its meaning upon this sort of God. Accordingly, we are not interested to have anyone prove to us the existence of any other sort of God but this God. Any other sort of God is no God at all, and to prove that some other sort of God exists is, in effect, to prove that no God exists.”[8] Further, he replies: “The apostle Paul lays great stress upon the fact that man is without excuse if he does not discover God in nature. Following Paul’s example Calvin argues that men ought to see God, not a god, not some supernatural power, but the only God, in nature. They have not done justice by the facts they see displayed before and within them if they say a god exists, or that God probably exists. The Calvinist holds to the essential perspecuity of natural as well as biblical revelation.”[9] So, as we can see, Van Til says the express opposite of Paul’s assertion. Paul seemed to have implied that our recent Journal was a “waste of 30 minutes” – but with his seemingly consistent misunderstanding of our position, it becomes fairly clear that his reading comprehension and attentiveness is to blame on this score. If he had read my first paper, for example, he would know that I said “our opponent must, in order to actually address us, object to something very particular” – not to mention that I cited Van Til, just as I did above. Further, if he had read my second paper, he would know that I said: “Unregenerate men have knowledge of God sufficient to leave them without excuse; They know the God who created them exists, and enough of what He is like to well know that they are responsible to Him in all respects, and must submit to Him accordingly. They know that they are sinners against that God, and that they will have to account for their sin before Him. Yet, they do not want to hold that knowledge in the light, where it confronts them. They constantly attempt to suppress that truth, and to replace it with an unlivable lie.” Properly, I used a definite article, and was specific.

We do not argue for or about “a god.” This is incontrovertible, despite Paul’s attempted controversies. Second, we are not making some sort of “prime mover” argument, nor is the central, foundational, basic argument of the PA anything other than a transcendental argument. It’s not as if we haven’t explained what the transcendental argument is. It is not as if we have not expressed what the heart of our apologetic is. It is, however, the case that objectors consistently and unaccountably ignore these explanations, in favor of their speculative theories, which are easily countered by reference to what we have actually said. Paul keeps asking what a transcendental argument is. Paul, however, is apparently unable to read our website, OR any of the primary literature which we constantly refer to, to find out what that is. If we did share it with him, again, I have no doubt that he would begin to tell us what we are “actually” arguing, as he did in the post I’ve cited. Instead of making himself look foolish in such a visible and puzzling way, I would once again exhort Paul to take the time to actually examine what it is that we are saying, instead of reinterpreting sidebar discussions as if they are central of fundamental, in the strange and un-compelling fashion he has chosen to do so thus far. When he discusses the quotation from Bahnsen he presents, he shows no evidence of familiarity with the context of the citation. If he’s willing to make such a controversial comment on it, to the tune of an assertion that this, in juxtaposition to our stated position, is the real basis of a PA, it would make sense for Paul to argue why this is the case, would it not? Unfortunately, it does not seem to be the case that Paul even owns this book, nor that he has read it. Contrary to Paul’s assertion, this argument regarding the self-sufficient knower is being made in the context of a transcendental argument. It is pointing out the preconditions for the intelligibility of knowledge, contra solipsism and skepticism. Paul, to be taken seriously with these sorts of comments, really would be better served by reading the books he is making arguments from, as he apparently has failed to do. Chris properly used Bahnsen’s citation in context; Paul failed to do so, in a rather spectacular fashion.

  1. [1]http://patientandpersistent.blogspot.com/2011/10/fundamentally-flawed-discussing-pa_08.html
  2. [2]Ibid.
  3. [3]Bahnsen, At War With the Word: The Necessity of Biblical Antithesis, Introduction – http://www.reformed.org/apologetics/index.html?mainframe=/apologetics/At_War_With_the_Word.html
  4. [4]Van Til, Cornelius, A Survey of Christian Epistemology [Originally “Metaphysics of Apologetics,”] (New Jersey: Presbyterian and Reformed Publ. Co., 1969), v
  5. [5]Geehan, E.R., Jerusalem and Athens, (New Jersey: Presbyterian and Reformed Publ. Co., 1955), pp 24-28
  6. [6]Bahnsen, At War With the Word: The Necessity of Biblical Antithesis, 1.B.3. – http://www.reformed.org/apologetics/index.html?mainframe=/apologetics/At_War_With_the_Word.html
  7. [7]http://patientandpersistent.blogspot.com/2011/10/fundamentally-flawed-discussing-pa_08.html
  8. [8]Van Til, Defense of the Faith (4th Ed.), pg 34
  9. [9]Ibid., 120, emphasis his

There are a significant number of newly “converted” (to presup, at least) folks that are quite zealous for the defense of the faith. This, I consider good. On the other hand, Scripture warns us against “zeal for God, but not in accordance with knowledge”, in Rom 10:2. This is especially important for us to consider. All too often, we have a tendency to “jump right in,” whether we are prepared to do so, or not. Zealousness leads us, with inadequate preparation, all too often to imbalance, and from or along with imbalance, to a sub-Biblical defense. Additionally, there is the problem of not knowing what it is you are to be defending! As putative apologists, we must not overestimate our own abilities, knowledge, or proficiency. This isn’t to say that I consider myself to be “perfect” – or that anyone else should, this side of glory; What I am saying is, we must be very watchful that our desire doesn’t outrun our wisdom.

When we have something we desire to do, we often run ahead, to the detriment of our preparation for doing so. Similarly, we often dismiss preparation for either pragmatic or pietistic aims, at the expense of doctrinal orthodoxy. Part of an adequate apologetic is the ability to teach. If you aren’t convinced of that, I would point you to the instances of apologetic encounters in Scripture. If you are defending the faith, there are certain preconditions for doing so. Principally, there is the precondition of knowing what you are defending. Secondarily, there is the precondition of an ability to teach what Christian doctrine is, so that it may be clear to your audience what in fact it is to be defended. Thirdly, it must be clearly said that there is the precondition of grace; and that graciousness is the product of sanctification, not of formal study. None of these aspects can be overlooked or dismissed; and they must not be dismissed, because Scripture clearly commands them of us. In fact, dismissal of these requirements is tantamount to rebellion. To overlook these requirements is a function of ignorance – but the intent of this post is to render you, the apologist, without excuse – and hence, repentant. We cannot afford ignorance in the cause of Christ.

So, let us look at what we are called to do. Those who are called to apologetic ministry must be within, and under the authority of, the local church. They cannot be “lone rangers,” and they cannot be “loose cannons”, or “independents”. If we are of those who believe, we must be within the fellowship, and be in fellowship (Acts 4:32). If we are of those who believe, we must be under the authority of elders (Acts 14:23). Apollos, we know, was a powerful advocate for the cause of Christ. Yet, he was amenable to being instructed by those who were older and wiser than himself. In addition, he was willing to be sent, and not to send himself. It was the brethren that sent him, and encouraged him – and in that fellowshipped sending, he in turn encouraged the elect, and refuted their opponents. (Acts 18)

Next, we must see that only those with adequate preparation should be engaging unbelievers. Apollos had been instructed in the way of the Lord. Paul, of course, had intensive training as a Pharisaical student – but even that did not suffice, did it? He spent 3 years being “taught of God” before he began his ministry – interestingly, roughly the same amount of time the other Apostles spent with Christ. I’m not trying to say we should all go be desert dwellers of some sort – or that we are all called to be seminarians, either. What I am saying, however, is that we cannot neglect an intensive, intentional course of study in the foundations of our faith, if we are to be apologists. This is not negotiable. In order to defend the faith, we must know what we believe, and be unshakably convinced of the truth of what we know before we are involved in ministry of this sort. Apologetics is no ministry for neophytes. The Christian life is likened to warfare, in Ephesians and elsewhere. Front-line troops are experienced, well-trained soldiers. They know precisely where they fit into the ranks, what their duties are, and have undergone systematic training in the art of war. No soldier learns his trade by osmosis. His trade is soldiery. Soldiers are trained; so must we be. This training is primarily not in the assemblage of arguments, philosophical justifications, or evidenciary studies. Those of you who are in the military; where did your training start? It started with the discipline a soldier required. Next, it moved to the care and operation of your equipment. Then, training moves to the proper movements of troops, of which you are a part.

The disciplines required of the apologist are both mental and spiritual. The primary discipline is the systematic study of the Word of God, and the doctrines therein. We must also be as fervent and constant in prayer and the confession of sin as we are fervent and constant in study. We must systematically practice the spiritual disciplines along with the mental disciplines we work to cultivate.

We must also be able to teach. In a Biblical apologetic, we are responding to the anti-Christian from, and with, Christian doctrine. As I have said for some time, it seems to be the case that the vast majority of objections stem from a fundamental ignorance of Christian doctrine. As Christians, we must admit that this is often the fault of those whom we have championed; and those champions themselves are either unable, or unwilling, to defend the Christian faith as a system of doctrine, rather than a philosophical abstraction. The defense of “a god” flies directly in the face of the Scriptural testimony. Keeping the doctrines of Christianity at “arms length” in their putative defense is nothing more than folly, if that is what we are truly defending. We cannot make an arbitrary distinction between what we believe and what we defend. We can do only damage to the doctrines we love by defending an abstraction rather than the reality. If you do not know, love, and cherish the doctrines of Scripture, you are simply fighting for yourself, not the fellowship of Christ. If what you defend is unrecognizable in comparison to the God you claim to know – it is readily apparent, and worse than useless. The knowledge of the Holy is understanding, and the fear of the Lord is the beginning of wisdom. Do not forget it for an instant.

When we as apologists engage in the defense of the faith we must be able to both recognize and correct the misconceptions that are foundational to, and undergird the objections raised to that faith. When we hear an objection, we must compare it to what it is we know. We waste an enormous amount of time responding to things that we know are inapplicable, or false. We waste so much energy that could be better used in teaching these objectors what it is they need to know about the God they reject. Objections should be filtered through the matrix of sound doctrine – and responded to as they warrant, not as the unbeliever assumes. We all too often consider the unbeliever’s conception of God to be “plausible”, or “possible” – while in reality, they are objecting to a man of straw. Instead of letting this pass unchallenged, take the opportunity to correct their misapprehensions. This is helpful to your fellow believers, as well! It is quite a redemption of the time (that unbelievers waste for themselves in their ignorance) to grasp that opportunity to teach what it is they should be addressing, and to outline for your fellows (and for other unbelievers) where it is they went wrong in their approach. Granted, we know that unbelievers both applaud and prefer their ignorance – but in responding in such a way, we leave them without an excuse, don’t we?

Lastly, we are to answer with gentleness and reverence. This does not mean that we do not step up boldly to answer; it does, however, mean that we are not to savage our opponent on a personal level, or to respond in kind when we are personally attacked. This does not proscribe a righteous zealousness for the doctrines of God; it does, however, proscribe an unrighteousness zealousness for personal vengeance and returning offense when it is given. It is often the case that unbelievers act like fools. We are to answer a fool according to *their* folly – as it deserves – but NOT to become like them. This is a trap many fall into – myself included. We are to be reverent of God, and mild in our responses.

We must also see that the Lord’s slave must NOT be quarrelsome; must be able to teach; must be patient when wronged; and must gently correct those in opposition. They must not engage in foolish or ignorant speculations – they produce the quarrels warned against.(2 Tim 2) Be mindful of your limits. Be watchful of your temper. Be wise concerning where and when you engage with unbelievers. Be discerning in your responses, and teach whenever and wherever it is appropriate. Be patient when you are attacked, or offended, or wronged. Do not engage in endless quarrels; know when and where to enter, and when and where to leave a discussion.

All of this I have given above is the product of the work of God, friends, not of your own efforts. It is the work of God; sanctifying and preparing you for His own work, not your own. We are bought and paid for – we are not our own possession, but His. Whatever you think you might be, you are either His, or you are your own – and God surely knows His own. You think you’re a presuppositionalist? Let me tell you what a presuppositionalist is.

We are to be those who have a deep, abiding love for the Scriptures, and the God whose revelation they are. We are to have a healthy, humble assessment of where we are in our relationship to God, and a deep understanding of whose we are. We are to immerse ourselves in the doctrines of Scripture; We are to flee speculation, and embrace the certainty Scripture provides us. We are to teach patiently, correct patiently, and learn patiently. We are not to be self-serving, not arrogant, and always mindful of the grace which we ourselves have received. We are to understand that what we have, is ours by the grace of God, and by no other means. We are not to coddle doubt, but to destroy it by the means God has provided. We are to know, to the depths of our soul, that what we defend is that which God has given – and how we are to defend it is also given by that same grace. Does all of this humble you? Does all of this make you feel inadequate? Does it remind you that we are, indeed, bought with a price, and not our won, and must thus work to the benefit of His church? If so, you might be a presuppositionalist – but be wary, lest you fall. We are all warned, and we must heed those warnings.

I’ve mentioned before that Presup is Sola Scriptura in an apologetic context. If you study Ephesians 6, the only weapon we have is Scripture. Hence, that is the only weapon we use. All of defenses are also God-wrought, so we have nothing to fear. Fear not – and stand.

I’m not going to link all of Paul’s posts in this – they’ve been linked ad nauseum from here, already. His blog is Patient and Persistent – I trust our readers are more than capable of finding these comments of his 🙂

There are times when I’m engaged in an exchange with someone and I’m not sure if I’ve understood them correctly. That’s how I felt reading Chris Bolt’s stuff. It turns out that I did understand him correctly.

Note: Paul does not here explain 1) What he understood correctly, or 2) How it is the case that he understood Chris correctly. I don’t think he understood Chris correctly. If he did, he wouldn’t say what he does. I cheat. I ask Chris 😉

Missing Clarity

So, let’s be clear then. The solution to the problem lies in a transcendental proof?

It’s quite unclear which problem Paul is referring to, here. From the quote from Chris that he has cited, there are several we can choose from.

(a) “the alleged problems he (Paul) cites with either APR or my (Chris) dismissal of PR2.”
(b) “the disagreement between Person A and Person B above”
(c) “how their respective revelations ground their abilities to engage in rational discourse.”
(d) “a discussion of how the respective revelations differ from one another.”
(e) “the disagreement between Paul and I, since we both claim to have worldviews which ground our abilities to engage in rational discourse.”

If I were giving Paul the benefit of the doubt, (and providing a healthy dose of speculative translation for our audience) I’d vote for (e), as that obviously makes the most sense in context. However, since Paul is an exceedingly “muddy” writer, with what seems to be a tendency to avoid specific referents for terms such as “that”, “what,” when the context is either extensive, or his referent is vague, this is guesswork, at best. Further, he fails to provide specificity when referring to something using the definite article – such as “the problem,” when there are many problems present. For a writer who (I would imagine) wants to communicate clearly, this tendency toward a lack of clarity is exceedingly unfortunate.

Just for clarity, is that a transcendental proof or a transcendent proof? I wouldn’t want to be pedantic or anything.

We’re speaking of transcendentals. It’s not pedantic to ask for clarification. I sincerely wish that objectors would do so more often. It saves trouble for everyone in the long run. However, nobody was talking about “transcendental proofs” that I saw.

Also, given that, on Paul Jenkins analysis, Chris posts his comments at a ratio of seven to one I think you can understand a request for the edited highlights of this transcendent/transcendental argument.

First, while this might be fascinating societal conversation, is there some sort of relevance to be had by mentioning this?

Second, where was this request made, and what does it have to do with the conversation thus far? Or, perhaps, are you confusing “transcendental proof” with “evaluating the exchange transcendentally”? There is a difference. Feel free to ask. We do teach this, after all 🙂

Is ‘yogic flying’ involved for example? Is it available on the NHS? Does it come it pill form, or, more importantly, is it falsifiable and repeatable?

I have no idea what this is even supposed to be. What does “yogic flying” have to do with the transcendental argument, and since you have, and I quote:

heard the PA argument and a host of other Theistic arguments and none of them interest me enough to divert my attention

Can you tell me how this supposed connection between the two makes any sense whatsoever? Or did you try listening for comprehension? If you don’t, it’s a waste of time.

Missing the Plea

Then, here it comes

This is not the Christian position. Perhaps Paul does not mean to represent the Christian revelation here. I do not know. He is, again, exceedingly unclear.

and that, is the expected special pleading. Hook, line, sinker, fishing rod, keepnet and the meat paste sandwiches to boot.

Can you cite a Reformed Systematic theology, confession, or author that gives this:

by it’s very nature is an internal mental experience

as the definition for “revelation” please? I’m extremely confused as to why you think this is special pleading, to use the terminology of theology in describing… theological terms. If you’re unaware of what the term’s definition is, that’s one thing – but reacting as if we’re “special pleading” when we’re using terms with a long-defined meaning is truly remarkable.

For instance, from the 1689 London Baptist Confession:

I.6. The whole counsel of God concerning all things necessary for his own glory, man’s salvation, faith and life, is either expressly set down or necessarily contained in the Holy Scripture: unto which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God, and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.

For the Christian, “revelation” is the Word of God – the Scriptures. This is nothing new, nor should it be a new phenomena to Paul. Unfortunately, what should be the case, and what is the case in the realm of internet atheism is something else altogether. You see, Paul is equivocating. He is equivocating the *experience* of a direct communication with God with what Christians are committed to – the finished revelation of the Christian Scriptures. For what I can only see as rhetorical points, at the expense of accuracy, he is insisting that what we actually believe, and have confessed, at this point, for over three centuries, is special pleading. Yet, without an argument. This is also sadly typical of internet atheism. It is no wonder that Chris has had to attempt to painstakingly walk Paul through a simple modus ponens – which Paul himself requested.

Missing the Argument

You see, it has been exceedingly difficult to watch the exchange. Paul asks a question, Chris answers, perhaps asks a question in return – Paul responds with mockery, yet does not address Chris’ answers, or questions with any seeming understanding of what is being discussed. At this point, one is left to wonder; is Paul really this obtuse, or is he simply engaging in sophistry in order to make himself look good? Perhaps both? I really cannot see another option. In fact, given Paul’s utter lack of argumentation in favor of whatever position he is attempting, I don’t think it’s even arguable that one or the other is in fact the case. This same pattern has recurred throughout this exchange. From what we have been presented with, Paul is apparently incapable of following even the simplest of arguments, even if they include premises that he specifically agrees with. If, and let’s illustrate, Paul asserts the following:

“I have had a revelation from a non-Christian supernatural transcendental entity that I use to ground my worldview.”

If, in further illustration, he demands the following:

Disprove that revelational epistemology, preferably in less than 1,000,000 words.

Then, naturally, we should expect Paul to be able to follow the response given to him, should we not? Unfortunately, Paul has proven especially unable to comprehend that which was presented to him, which was as follows:

If atheism is true, then PR is false.

Atheism is true.

Therefore, PR is false.

So, for those who are able to grasp a simple modus ponens, let’s break this down.

PR, I gather, stands for “Paul’s Revelation”. If, and this is apparently a big if, Paul actually is an atheist, then he would agree – If atheism is true, then PR is false. He seems to have completely failed to understand the point in question. Here is how it breaks down.

1) Paul is not attempting to say that this “supernatural entity” is a god, and the mere assertion is enough to “counter” our Revelational Epistemology in some way (he doesn’t say, as far as I can tell)
2) Paul is positing this “supernatural entity” as a god, and that mere assertion is enough to “counter” our Revelational Epistemology in some way (he doesn’t say, as far as I can tell)

In the case of 1), I really don’t see how he could mean anything else apart from “a god”, given the use of the negation of “Christian”, as well as “supernatural”. If he wants to make this an argument with any sort of force in regards to RE, it must a) Be parallel to RE, and therefore be a potential defeater. b) If there is some parallel to be had, despite not being revelation from a “deity”, *yet* supernatural, that’s Paul’s case to argue. Simply asserting that there is some vague “defeater” is frightfully poor argumentation. c) I would, simply, ask Paul to provide us with this revelation for examination, since his assertion is that it supplies, in contradistinction to RE, the preconditions of intelligibility. As I commented to him previously, it would be eminently useful for such dialogues if he would do a bit of research on these types of objections prior to offering what is, frankly, an objection we’ve dealt with many times previously, and which he has shown no awareness of in the course of this discussion – from either side. The assumption of novelty due to ignorance is a rather poor starting point for a meaningful discussion. It seems that Paul thinks this objection is either new, or unanswered. Neither is the case.

In the case of 2), Paul is forced into the argument Chris posits. Paul is an atheist. He is not a “non-Christian supernatural entity-ist”. So, Paul is not actually arguing his own position. He is offering a hypothetical he doesn’t even believe to be the case. As such, there is no argumentative force here. Paul agrees with all the premises of Chris’ response to his posited hypothetical, obviously. Paul believes that if atheism is true, then PR is false. Paul believes atheism is true. Paul therefore believes that atheism is true. This argument defeats Paul’s assertion, from within his own worldview. This is an internal critique. Now, Paul cannot do the same thing when addressing our worldview, because we actually believe it to be the case. There cannot be an *internal critique of our position* on the same basis that he is positing here. It is not a parallel, it does not affect our worldview, it is not a defeater, and it is, in all honesty, irrelevant. This is self-defeating. Paul cannot be an atheist and not-atheist at the same time, and in the same way. He cannot be an atheist to this supernatural entity, and believe in the revelation of this supernatural entity. Therefore, 2) fails internally.

I purposely gave Paul two challenges at this point – both in the case of 1), and none in the case of 2), because 2) is self-defeating. In the case of 1), Paul has to provide an argument for one or the other of these positions:

1a) Paul is not attempting to say that this “supernatural entity” is a god, and he must make an argument that this is sufficient to “counter” our Revelational Epistemology in some way, as well as prove that it originates within his OWN worldview.
1b) Paul is not attempting to say that this “supernatural entity” is a god, and must provide the content of PR2 to “counter” our Revelational Epistemology in some way, as well as prove that it originates within his OWN worldview.

Note that these options include Paul making an actual argument, not an assertion. This, I hope, will be instructive both to him, and to our readers. Shotgun assertions are simply that, assertions. The wider the pattern of the shot, the more ground you cover, and the less lead penetration you get. Shotguns are terribly ineffective weapons in the field of logical argumentation. Arguments are what we deal with, not assertions. In order to “make this stick”, Paul will have to come up with a real live argument, all on his own (hopefully after studying the requisite literature on his not-as-novel-as-he-thought attempt).

Further thoughts on 2)

There is a problem with Paul attempting to use 1) at this point, however. The problem is, of course, that he has already committed to 2) as his argument. So, any usage of 1) will be ultimately, inconsistent.

“As a non-Christian Theist I have had a revelation from my ‘God’. It reveals to me some things that I know for certain. This enables me to ‘ground’ my worldview such that I can critique the Christian worldview.”

Paul, at this point, has to resort to 2a) and/or 2b) – so let’s examine those.

2a) Paul is attempting to say that this “supernatural entity” is a god, and he must make an argument that this is sufficient to “counter” our Revelational Epistemology in some way, as well as prove that it originates within his OWN worldview.
2b) Paul is attempting to say that this “supernatural entity” is a god, and must provide the content of PR2 to “counter” our Revelational Epistemology in some way, as well as prove that it originates within his OWN worldview.

So, let’s break it down some more.

Why does Paul have to prove that it originates within his own worldview? Obviously, because he’s trying to say that you could make arguments, if it were true. If this is truly a parallel to CT, it must prove that without it, “one could not prove anything.” Given that he’s asserting that you can make an argument, it’s hardly the case that he can make the argument from his own worldview, atheism, deny the one he is proposing, yet say that that worldview he just denied provides the preconditions for intelligibility. So, let’s examine Paul’s statement in his previous comment:

“I don’t have to actually hold that worldview in order to put it forward as a successful counter to the exclusively Christian PA.”

If he’s going to actually object to our worldview, if he’s going to prove that this “other revelation” is a real defeater, it has to have a defeat for our argument from the impossibility of the contrary, which he claims to have studied, or at least to know. To do that, it must *actually be the case* that this worldview provides the preconditions of intelligibility.

Missing Theology

But let’s step out of his claims for a minute, and deal with what he doesn’t seem to be taking into account at all. In the first place, he is dealing with a revelation that actually exists, has a multi-millenial history, and has more written about it than any other body of writing in the world’s history. It has it’s own, tremendously massive body of literature to accompany it – the accumulated scholarship of the ages, to deal with, and to address. The *basic* tool of the churchman in dealing with this tremendous body of work is the creed, which summarizes very compactly, what it is we believe. At the next level of detail is the confessions and catechisms, whereby we teach and instruct the church in what it is they are to believe. Then, there is the systematic theology, which is probably the most accessible format for someone who wants to learn what it is, precisely, we believe. Instead of availing themselves of these resources, it is all too often the case that the unbeliever will simply do some cursory research, and ignore these invaluable tools. A systematic theology puts all of the theology and doctrine of Christianity into a system – organized, referenced, and cohesively designed. As I wrote in my recent paper for our Journal, “we are defending something very particular, and our opponent must, in order to actually address us, object to something very particular. … In essence, in order to be actually objecting meaningfully, they must object to God, as He reveals Himself in Scripture.” Paul dismissed the Journal, apparently, as a “waste of 30 minutes” recently. If he wants to understand what we are saying, and to interact meaningfully with us, those articles are far more than a thirty minute read, and what they urge on the unbeliever is what they truly must understand in order to be taken seriously on any level.

At the level Paul is operating at the moment, he has, as Bahnsen put it, “made himself ignorable”. This is unfortunate, as his ignorance seems to merely feed his pride, and fuel his mockery. Even more unfortunately, his mockery is of something he doesn’t even understand. The modern atheist’s unwillingness to engage in any serious study of his opponent’s position reduces his objections to shadow-boxing. He is not “landing punches” if he cannot even see what he is swinging at. Paul is merely tossing a “Flying Spaghetti Monster Style Counter” out into the room, and acting as if this is some philosophically meaningful action. The FSMSC is a chimera. It has no substance. He isn’t dealing with a “parallel” of Christianity – he’s just making stuff up, and saying “nuh uh!” Not only that, but he just asserts that he doesn’t have to believe it, but it’s still a valid counter! Is this really what we’re supposed to be impressed by?

Paul would also be well-served in the study of Christian theology, and especially theology proper, should he decide to actually engage us in a serious fashion. His fundamental issues with such concepts as “revelation” serve him poorly. He may consider himself “well-read” in the field, but we have seen where he has stated that he “heard” the “PA argument” – and yet he is already asking what it is. All he has to do is do a search for “transcendental argument” on our site, and he’ll get a dozens of results. Shall we google it for you, Paul? Our site teaches the method. If he wants to know what it is – read the site. This is not difficult. We have seen where he has asserted that PA only “gets to a generic supernatural entity,” despite the amazing lack of comprehension that entails, and the appalling lack of argumentation he has provided to support this amazing claim. In fact, despite the specific argumentation we have on the site to the contrary, that isn’t addressed. I’m starting to wonder if Paul is on the outs with google, or with search engines in general.

Missing Hats

We have seen him say:

“The rebuttal is a counter-assertion of a non-Christian revelation that provides the same grounding and certainty for a worldview that can then be used to critique the Christian worlview without falling into the trap of having to accept the Christian god in order to deny the Christian god.

It’s like wearing a different hat.”

We have, therefore, seen his inability to comprehend what is actually meant by the name of our website, and what he has to provide in order to escape the argument it offers.

We have seen him assert:

“I don’t have to actually hold that worldview in order to put it forward as a successful counter to the exclusively Christian PA.”

Yet, we have not seen him prove this.

Missing the Target

Paul is very big on making grandiose assertions. He is very big on telling us what he knows. He is very big on mocking what he shows no evidence of understanding. He is, however, not especially big on making arguments. Arguments, you see, should result in proofs. Assertions apart from arguments do not provide proofs. Paul is very big on asserting what he thinks, and mocking anyone who disagrees – but I have yet to see him demonstrate a single assertion he has offered. I’m not feeling very mocked by someone who doesn’t know what it is he is mocking.

Chris also pleads for a debate – why, when it must be oh so simple to lay out, with brevity, what his transcendent/transcendental proof is ? He said I should ask. Again, I bet it will contain special pleading.

He has. You have to let your mouse do the clicking, Paul. (I googled it for you above. You’re welcome.)

If he feels insulted by my comment about his pomposity then he should reread the relevant paragraph in the style of the Rev Ian Paisley to see my point. I’ll be reading out in the Skepticule podcast recording using my impersonation of the esteemed cleric. 😀

I’m pretty sure it would have to be true, to be insulting. As I’ve read the exchange, the pomposity seems to be coming from your direction, Paul. Please hear me when I say this. You don’t know what you’re talking about. Please learn, before you embarrass yourself further. I would be more than happy to answer your questions, in whatever format you wish – but as it stands, your comments are simply embarrassing, arrogant, ignorant, and pompous. To be taken seriously requires taking the subject seriously. I’ve spent a good few years studying atheism and unbelief, despite the haphazard and inconsistent melange of ideas and contradictory positions most atheists tend to hold. If I can put the work in for y’all, please do yourself a favor and study something that’s actually meant to be studied. Your ignorance does you no favors. Oh, and just to short-circuit a repetitive little silliness from Paul – if you’d bother to write clearly, or study what you’re discussing, we wouldn’t have to spend so much time and electrons 1) Figuring out what in the world you’re saying in comparison to where everyone else is, and 2) correct the multitude of errors you keep pumping out in your (blessedly short) posts. It’s a good thing you have no interest in Presuppositionalism. I shudder to imagine what it would be like if you did. Instead of a “mere” 81 posts on the topic, you’d perhaps be approaching the insatiable obsession of Dawson Bethrick.

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