The Point of Contact for Apologetics
I’m tempted to one day writing an article titled “Things no Van Tillain Presuppositionalist Believes.” There are so many misunderstandings about what Van Til taught that even some who think they follow him in his approach get it wrong. Here I noted one prominent non-presuppositionalist make the following statement, “Christians share common ground with unbelievers, who are likewise made in God’s image, which is not erased by the fall.” There I noted the irony of the statement, as if Van Til ever said anything different! Here is a snippet from John M. Frame, a former student of Van Til, and one of his leading interpreters:
Granted that the unbeliever is totally depraved, what is there in him, if anything, that is capable of receiving God’s grace? The Arminian answers, “man’s reason and free will.” Karl Barth answers, “nothing at all.” In Barth’s view, God’s grace creates his own “point of contact.” This position coheres with Barth’s views that the reception of grace has no intellectual content. Grace brings us no “propositional revelation” which the unbeliever by grace comes to understand and trust. It is rather a “bolts out of the blue,” which makes no contact at all with the finking or will of the unbeliever.
Orthodox Calvinists, however, recall that God made man in his image – an image that is marred by sin, but not destroyed. Van Til argues that part of that image is knowledge of God, which, though repressed (Rom. 1), still exists at some level of his thinking. That is the point of contact to which the apologist appeals. He does not appeal merely to the unbelievers reason and will, for his will is bound by sin and his reason the seeks to distorts, not affirm, the truth. We do not ask the unbeliever to evaluate Christianity through his reason, for he seeks to operate his reason autonomously and thus is deep in error from the outset. Rather, says Van Til, we appeal to the knowledge of God which he has (Rom. 1:21) but suppresses.
That suppression, as we have noted, is never complete. The unbeliever would like to snuff out his knowledge of the true God, but he cannot. Indeed, it is this knowledge, however he may distort it, which enables him to go on living in God’s world. Thus, the unbeliever, contrary to his own assumptions, often says things which agree with the truth as the Christian sees it. The affect of sin upon reasoning does not mean that the Christian and the non-Christian disagree over everything, although if both were consistent with their presuppositions that would be the case. Defining the possible extent of that agreement is difficult. The Pharisees acknowledged so much of God’s truth that Jesus actually commended their teaching (Matt. 23:3), while deploring their works (Matt. 23:3). Thus, we may appeal to the unbelievers native knowledge of God, we may find him agreeing with us, at least part of the time… For the question of the point of contact boils down to this: are we accepting and thus addressing the unbelievers distorted worldview, or are we accepting and thus addressing the undistorted revelation which he holds within himself despite his distorted worldview?… Are we so impressed by unbelieving “wisdom” that we seek to gain the approval of unbelieving intellectuals based on their own criteria?… Our job is to rebuke unbelieving criteria, not affirm them. Our appeal is not to those criteria, but to that knowledge of God which the unbeliever has “deep down,” as Van Til liked to say.
-John M. Frame, Apologetics to the Glory of God, 82-83, 85
Posted on February 5, 2013, in Apologetic Method, Humanity, John Frame and tagged Apologetics to the Glory of God, John M. Frame, Point of Contact, Presuppositional apologetics. Bookmark the permalink. 4 Comments.