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Depravity and the Defense of the Faith (3/3)

As I near the end of this series a few last pointers are necessary. First, I would like to present the ultimate goal of apologetics, and then note a few cautions that the apologist must be made aware of.

Our Goal. As we dialogue with unbelievers in apologetic encounters, we must remember our goal. While we cannot change the heart of the lost soul, we desire to be a tool of the Holy Spirit in granting repentance and faith in Christ. The purpose of apologetics is not simply to add additional facts to an unbeliever’s noetic structure. Indeed, many who study and “do” apologetics know this, yet often in practice this is exactly what occurs. We shouldn’t forget that repentance, both moral and intellectual, is our goal. The non-Christian has, whether consciously or not, developed a shelter, a “roof” above them in order to protect them from the objective reality of God’s lordship. Our aim is to demonstrate the epistemological futility of unbelieving thought. Another goal in pressing God’s demands upon His creatures is to close their mouths and further render them without a defense (Rom. 3:19, 1:20).

Francis A. Schaeffer spoke of “taking the roof off,” this is what happens when the Christian confronts the unbeliever with TAG. The unbeliever, now having been stripped of the argumentative weapons, is left to feel the weight of their lostness. Schaeffer keenly notes,

The more logical a man holding a non-Christian position is to his own presuppositions, the further he is from the real world; and the nearer he is to the real world, the more illogical he is to his presuppositions. (The God who is There. Downers Grove: Intervarsity Press, 1998. Pg 152. Emphasis in original)

Also, in presenting our case for the absolute truth of the Christian worldview we must avoid what Cornelius Van Til called the “block-house method.” This is a method in which we argue for general theism, then for the possibility of miracles, then for the general reliability of the gospels, then to the historicity of the resurrection, etc. Block by block, building up to a fully biblical worldview. Of course, this does not mean that each aspect of Christianity can be covered all at once. But, we must present our case in such a fashion that at each aspect of our argument every “part” of the Christian worldview presupposes other parts of the worldview. Greg L. Bahnsen states this point beautifully:

The Christian faith should not be defended one isolated belief after another isolated belief-as though a block house were being built up, one block at a time. Instead, the whole system should be presented and defended as a unit. Its epistemology should be defined in terms of its metaphysics and ethics (including anthropology and soteriology), and it’s metaphysics and ethics (including anthropology and soteriology) should be defended in terms of its epistemology. (Van Til’s Apologetic: Readings and Analysis)

The living God, as revealed in Scripture, is the only foundation for interpreting human experience must cause His children to maintain a humble attitude. After all, all that we have we have received as a gift. Yet, it should also be a great source of boldness in apologetics. Thus, the Christian apologist must be one characterized by humble boldness. Had not the Lord in His sovereign mercy opened our hearts and minds to His truth we would remain trapped in epistemic futility.

Caution. And now a word of caution. This boldness should never make us arrogant. If we’re consistent in our approach, we’ll confess and treat the unbeliever as one created in the image of God. The moment we come off sounding intellectually arrogant, we have compromised our position. Not only should our method of argument be explicitly Christian, but the manner in which we present it must display our piety as well.

Being that Man is created in the image of God (Gen. 1:26-27) what they do and who they are is of great significance. They are of great significance even in their rebellion against God. In the eternal punishment of the wicked, God demonstrates the true worth of his creature’s moral actions, both in deeds and in thought. If the presentation of our transcendental argument must be marked by piety, then our approach to the unbeliever must be marked by love.


The unbeliever is double minded, unstable in all his ways (James 1:8). Within the noetic structure of the non-Christian a dynamic tension exists. In one sense, they do know God, but in a very important sense, they do not. They do not know God, in the intimate, saving fashion commended in Scripture. In this series, I have focused on the unbeliever’s suppressed knowledge of God. While they profess that the biblical God does not, indeed cannot, exist, their unguarded everyday actions betray their profession. How can they get on with their everyday lives, without living in a dream world?

God has written His Law on the heart of the unbeliever. They have an immediate, non-derivative, knowledge of God’s existence and lordship. As Paul speaks of in Romans chapter 1, God has made Himself known to His creation so that they are without excuse. Unbelieving scientists argue against Christianity because supposedly Christianity, with its miracles, violates the laws of science. But, how could “laws” of science exist apart from the infinite-personal God of Scripture? They desire to refute Christianity by decrying that Christianity violates the laws of logic (The deductive problem of evil, the Trinity, etc.). Yet, logic presupposes the mind of God impressing itself upon His creation. Ultimately, we argue for the truth of the Christian worldview from the impossibility of the contrary. Thus, all non-Christian worldviews fail in their attempt to muffle God’s voice. God will not be shut out from His creation.

The Christian apologist must press God’s claims upon the unregenerate, thus demonstrating that person’s rebellion to the God who is there. Our ultimate desire is to show the unbeliever that they have no recourse but to turn to God in Jesus Christ for salvation, both intellectually and eternally. Piety, and humble boldness must mark the apologist’s approach. But, most importantly our presentation is to be characterized by the loving manner in which we speak to those who oppose the truth.

We ought not to be deterred by the rejection of our apologetic by the unbeliever. Only God is the One who can soften the heart of the would-be autonomous sinner.

May it please the Lord to glorify Himself in the faithful presentation of His truth claims.

Depravity and the Defense of the Faith (2/3)

In response to the problems I find in the standard apologetic strategy, I propose another approach. The strategy I propose is a transcendental approach to demonstrating the existence of God (hereafter TAG). This is by no means a new solution, nor original to myself. I am greatly indebted to those in the presuppositional camp of apologetics, such as Cornelius Van Til, John M. Frame, Greg L. Bahnsen, and many others. Transcendental argumentation was first introduced to philosophical discussion by Immanuel Kant. Briefly stated, “[a] transcendental argument, as Kant used the term, is an argument for a reality based on that reality’s being the very conditions even of the denial of that reality.” (William Lane Craig, Five Views on Apologetics. Grand Rapids: Zondervan, 2000. Pg. 233.) For instance, transcendental reasoning asking, “what are the necessary conditions for an event to occur?”

A simple illustration is provided for clarity: When I throw my brother a pair of keys that he’s misplaced and that I’ve just recently found, what am I assuming when I perform this action? The philosophical way of stating this is, “what are the preconditions of my assumption?” Well, for one I was assuming that my Brother is able to catch the keys! More importantly I am assuming (even if, and usually so [!], I do not consciously acknowledge my assumption.) that gravity works and that when the pair of keys is at the apex of it’s upward thrust that suddenly it will not remain frozen, in mid-air. When we inquire into something, what are we assuming regarding the nature of reality, acts of knowing, and morals?

TAG argues in this manner: We as creatures of God have a built-in knowledge of our Creator. Yet, we stuff back this truth in an attempt to rid ourselves of our inborn knowledge of God (Rom. 1:18). Though many people profess a disbelief in God, their unguarded everyday actions actually prove that they do know the God of the Bible. In my next post, I’ll discuss how the existence of the Triune God and the truth of the Christian worldview is needed to rationally explain the world we live in.

Picking up where we left off, I’ll now touch on the major points a transcendental approach seeks to get across. The main point is that without a biblical conception of God, and for that matter, an entire Christian worldview, life, at the deepest level, makes no sense.

Logic. The infinite personal God of Scripture is the only logical and coherent ground for laws of thought. How so? They reflect His thinking and character. The Biblical God’s character is that of truth, therefore to violate the law of non-contradiction (“Something cannot be both A and non-A at the same time, in the same respect”) would effect be to lie.

Science. The uniformity of nature, which is the very heart and soul of the scientific method, needs God to stabilize the world in order for science to make reliable inductive hypotheses. Strict empiricism cannot account for the law of cause and effect (as argued by philosopher David Hume), and if the world really is left to chance then to say that we can expect tomorrow to be like today would be to make a groundless statement. We cannot experience casual connections between 2 events. Thus, a nonbeliever has no reason to believe that cause and effect actually exists. The uniformity of nature must be assumed in order for any rational inquiry to proceed.

Human dignity. We are created in the image of God (imago dei), thus the worth of humanity is directly related to the worth of the One whose image we reflect.

Ethics. According to Francis Schaeffer:

With the Christian answer it is now possible to understand that there are true moral absolutes. There is no law behind God, because God is the furthest thing back. The moral absolutes rest upon God’s character. The creation as he originally made it conformed to his character. The moral commandments he has given are an expression of his character. Men created in his image are created to live by choice on the basis of what God is. The standards of morality are determined by what conforms to his character, while those things which do not conform are immoral.- Francis A. Schaeffer, The God who is There (Downers Grove: Intervarsity Press, 1998), 133.

The non-believer’s assumptions about the nature of reality must be challenged. Any epistemology that does not presuppose the truth of God’s word in Scripture will render any form of true knowledge nonsense, and unintelligible. This does not mean that the unbeliever can know nothing, rather is means that they cannot give a sound account of what they believe. The non-Christian is not only spiritually lost, but epistemologically hopeless as well.

Biblical support. On the other hand, the God revealed in the Bible provides the necessary conditions for making sense of human experience. Without this particular God, there would be no such things as “facts” “laws” at all. God is the final reference point for all things, His nature and plan for the universe is what give structure and provides rationale for our lives. Scripture teaches that God is self-existent (Ex.3:14, Jn. 5:26, Gal. 4:8-9), eternal (Ps.90:2), unchangeable (Mal. 3:6), omnipresent (Ps. 139:7-10), created all things out of nothing (Col. 1:16-17, Heb.11:3), designed the world in wisdom (Ps. 104:24, Isa. 40:28), determines all things (Eph.1:11), preserves all things (Neh. 9:6), governs all things (Ps.103:19), predetermines the nature and course of all things, thus being able to work miracles (Ps. 72:18), and ordains historical events (Isa. 46:10, Acts 2:3, Eph. 3:9-11).

This Christian view of reality (metaphysic) accounts for all of life. The Christian is not left to figure out reality apart from God’s revelation in Scripture. Any attempt to argue against Christianity’s concept of God already presupposes something (whether it be laws of thought, science, morals) that could not be made sense of apart from the very God they desire to argue against! And if this is true, then no conflicting “evidence” can be offered to rebut the Christian worldview.

No other non-Christian worldview can consistently make sense of the above-mentioned conditions for rationality. No other worldview or theory of knowledge can provide us will the necessary preconditions of intelligibility. Many, if not all, objections to the Christian metaphysic will involve question-begging, double standards, arbitrariness, and inconsistencies in argumentation. And, depending of one’s worldview we would have to apply TAG a bit differently.

Van Til: “Historical Apologetics is Absolutely Necessary”

As I’ve noted on past occasions, the Reformed apologist and theologian Cornelius Van Til is often represented as a fideist, one that rejects rational and historical evidences for the truth of Christianity. This error has turned away a fair number of apologetics students from taking his work seriously. It’s made him a boogey man of sorts. While it’s true that historical apologetics was neither a strong suite nor a topic of emphasis in Van Til’s work, his statements on the subject are anything but obscure.

Historical apologetics is absolutely necessary and indispensable to point out that Christ arose from the grave, etc. But as long as historical apologetics works on a supposedly neutral basis, it defeats its own purpose. For in that case it virtually grants the validity of the meta- physical assumptions of the unbeliever. So in this case a pragmatist may accept the resurrection of Christ as a fact without accepting the conclusion that Christ is the Son of God. And on his assumptions he is not illogical in doing so. On the contrary, if his basic metaphysical assumption to the effect that all reality is subject to chance is right, he is only consistent if he refuses to conclude from the fact of Christ’s resurrection that he is divine in the orthodox sense of the term. Now, though he is wrong in his metaphysical assumption, and though, rightly interpreted, the resurrection of Christ assuredly proves the divinity of Christ, we must attack the unbeliever in his philosophy of fact, as well as on the question of the actuality of the facts themselves. For on his own metaphysical assumptions, the resurrection of Christ would not prove his divinity at all.

In addition to showing that Christ actually arose from the grave and that the facts recorded in the Scripture are as they are recorded as being, insofar as this can be ascertained by historical research, we must show that the philosophy of fact as held to by Christian the- ism is the only philosophy that can account for the facts. And these two things must be done in conjunction with one another. Historical apologetics becomes genuinely fruitful only if it is conjoined with philosophical apologetics. And the two together will have to begin with Scripture, and argue that unless what Scripture says about itself and all things else of which it speaks is true, nothing is true. Unless God as an absolutely self-conscious person exists, no facts have any meaning. This holds not only for the resurrection of Christ, but for any other fact as well.

-Cornelius Van Til,  An Introduction to Systematic Theology, 242-243

As always, Van Til is concerned that evidence not be presented as if it were neutral. But this concern doesn’t lead him to reject historical apologetics altogether. Where there are attacks on particular historical claims of the Bible the apologist is charged to take up that cause and defend the faith. We are to demonstrate that objections against Christianity fail. Van Til affirms this strongly. But we shouldn’t stop there. We need to show not only that the objection fails, but also that the worldview assumptions underlying the objection destroy the very possibility of knowledge.