Tag Archives: Theology

April 22, 2024 · 4:05 pm

The Word of God and the Mind of Man A Review

The Word of God and the Mind of Man

The Crisis of Revealed Truth in Contemporary Theology

Ronald H. Nash Copyright 1982 Zondervan

A review by Jack Kettler

Bio:

Ronald H. Nash was a distinguished philosophy professor at Western Kentucky University, Reformed Theological Seminary, and Southern Baptist Seminary. He has devoted over 40 years to teaching and writing in the areas of worldview, apologetics, ethics, theology, and history. He was a lifelong student of St. Augustine, his favorite philosopher, and was influenced by evangelical scholar Carl F. H. Henry. His advocacy of Austrian economics and criticism of the evangelical left have earned him recognition in academic circles.

Nash authored more than thirty books. A partial list of books written:

Worldviews in Conflict: Choosing Christianity in a World of Ideas

Life’s Ultimate Questions

Faith and Reason

Is Jesus the Only Savior?

The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?

The Concept of God: An Exploration of Contemporary Difficulties with the Attributes of God

The Meaning of History

Social Justice and the Christian Church

Poverty and Wealth: Why Socialism Doesn’t Work

Light of the Mind

The The Closing of the American Heart: What’s Really Wrong With America’s Schools

Why the Left Is Not Right: The Religious Left: Who They Are and What They Believe

Freedom, Justice and the State

Christianity and the Hellenistic World

Process Theology

Review:

“The Word of God and the Mind of Man: The Crisis of Revealed Truth in Contemporary Theology” by Ronald H. Nash is a seminal work in Christian theology, particularly addressing the challenges and controversies surrounding the concept of revealed truth in modern theological discourse. Nash, a Christian philosopher and theologian, explores the tension between traditional views of divine revelation and the skepticism of those views in contemporary theological thought. The book delves into questions about the nature of scripture, the authority of religious texts, and the relationship between divine revelation and human understanding. It’s often cited in discussions about biblical inerrancy, hermeneutics, and the intersection of faith and reason.

While not a long book, Nash as the chapter titles indicate engages in some deep theological and philosophical issues:  

Chapter 1: Hume’s Gap- Divorcing Faith and Knowledge

Chapter 2: Theological Agnosticism: From Kant to Ritschl

Chapter 3: The Assault on Propositional Revelation

Chapter 4: A Defense of Propositional Revelation

Chapter 5: A Brief But Necessary Interlude

Chapter 6: The Christian Logos

Chapter 7: Rationalism and Empiricism and

Chapter 8: The Christian Rationalism of St. Augustine

Chapter 9: The Religious Revolt Against Logic

Chapter 10: Reason and Religion

Chapter 11: Reason, Revelation, and Language

Chapter 12: Revelation and the Bible

A philosophical overview of Nash’s book with the following key points:

1.      The book addresses the challenges and critiques faced by contemporary theology regarding the communication of divine revelation to human beings. It explores the extent to which human knowledge about God is possible and proposes an alternative theory that makes such knowledge possible.

2.      Nash argues against the evolving attacks on the role of knowledge in Christian theology and presents a theory that allows for a relationship between the human mind and the divine mind. This relationship makes the communication of truth from God to humans possible.

3.      The work is a significant contribution to the field of Christian philosophy and theology, challenging traditional views on the limitations of human understanding of God and offering a new perspective on how divine truth can be accessed and understood by human beings.

4.      Nash’s book is a response to contemporary theological issues, aiming to reconcile the apparent disconnect between human understanding and divine revelation. It emphasizes the importance of understanding and appreciating the process through which God communicates with humanity.

5.      The book also addresses the philosophical implications of its theological argument, engaging with the broader philosophical discourse on the nature of knowledge, truth, and the relationship between the human mind and the divine.

6.      Nash’s work is relevant not only to theologians and philosophers but also to anyone interested in exploring the relationship between human beings and the divine and the ways in which divine truth can be discerned and understood

Nash’s book is a thought-provoking exploration of the challenges facing contemporary theology in wrestling with the concept of revealed truth. Published in 1982, the book remains relevant and influential in discussions surrounding biblical interpretation, theological methodology, and the authority of scripture.

In this book, Nash delves into the intriguing question of how much divine revelation the human mind can grasp, placing a strong emphasis on the communication of truth. He challenges the notion that human knowledge about God is unattainable and presents an alternative theory that makes such knowledge possible. Nash’s defense against the evolving attacks on the role of knowledge in Christian theology and his proposition of a relationship between the human mind and the divine mind that facilitates the communication of truth from God to humans make his work a significant and thought-provoking contribution to the field of Christian philosophy and theology.

For example, Nash takes on David Hume, and Immanuel Kant, naysayers of God’s ability to communicate with man using propositional revelation:

“Following the lead of eighteenth-century philosophers David Hume and Immanuel Kant, many modern theologians have questioned God’s ability to communicate truth to man and undermined man’s ability to attain knowledge about God.” (p. 11)

Nash’s goal is to counter Hume and Kant, as well as Karl Barth and his followers. How does Nash do this?

For a solution, Nash appeals to Augustine’s theory of “Divine Illumination” in the following two quotes:

“Augustine’s theory of divine illumination must take of the fact that two lights are involved in any act of human knowledge. Augustine is very careful in Against Faustus, the Manichaean to distinguish between the uncreated light of  God and different, created light, namely, the human mind, which plays a necessary role in knowledge.” (6) (6 Against Faustus the Manichaean 20, 7.) (p. 80-81)

“Augustine came to hold that God had implanted a knowledge of the forms in the human mind contemporaneous with birth. In other words, Augustine’s account of human knowledge replaced Plato’s appeal to recollection with a theory of innate ideas that belong to humankind by virtue of our creation in the image of God.” (p. 84)

Following Augustine, Nash maintained that the laws of logic were both in God’s mind and human minds, and thus, there was a commonality between them. Thus, human rationality is legitimized because of the connection between the uncreated light of God and the different created light of the human mind. “That was the true Light which lighteth every man that cometh into the world.” (John 1:9)

One of Nash’s strengths in this book is his engagement with theological and philosophical concepts. He navigates complex issues such as biblical inerrancy, the nature of inspiration, and the role of human reason in interpreting divine revelation with clarity and precision. Nash’s background as a Christian philosopher is seen through his careful analysis and logical argumentation.

Nash’s thesis centers on the idea that the authority of scripture is foundational to Christian theology. He argues that a proper understanding of divine revelation is essential for maintaining the integrity of Christian doctrine. Nash contends that while human reason has a role to play in interpreting scripture, it must always be subject to the authority of God’s Word.

Moreover, Nash emphasizes the importance of a hermeneutical approach that takes seriously the historical context and literary genres of biblical texts. He warns against simplistic readings of scripture that fail to account for its complexity and cultural background. Nash’s call for a contextual interpretation of scripture resonates with contemporary debates in biblical studies.

For this reviewer, in chapter eight, Nash’s Augustine citation is truly satisfying: 

“To summarize: The forms or eternal ideas exist in the mind of God (independently of particular things), but in a secondary sense they also exist in the human mind. God created humans with a structure of rationality patterned after the divine forms in His own mind. This innate knowledge is part of what it means to be created in the image of God. In addition to knowledge of forms, knowledge of the world is possible because God has also patterned the world after the divine ideas. We can know the corporeal world because God has given man a knowledge of these ideas by which we can judge sensations and gain knowledge.

“I regard these conclusions as merely an elaboration or logical extension of the Logos doctrine. Augustine is one Christian theist who believed that the claim that the human logos is part of the image of God rests on a sound philosophical and theological ground. He believed that the Logos teaching of the New Testament and the early church fathers entailed a similarity between the rational structure of the human mind and the rational structure of the divine mind. It is possible for the human logos to know the divine Logos because God created the human being as a creature who has the God-given ability to know the divine mind and to think God’s thoughts after Him. The laws of reasons are the same for both God and humans.” (p. 90)

Some may see this summary as an example of Augustine’s alleged dependence on Plato. It is true that as a young man, Augustine utilized the philosophical thought forms of his day, which were Platonic. However, any fair reading of Augustine shows that as he matured as a Christian, he abandoned earlier Platonic thinking. Nash resoundingly refutes the idea that Christianity is dependent on Greek philosophical thought in his book Christianity and the Hellenistic World.

In conclusion:

“The Word of God and the Mind of Man” defends scripture’s authority and reliability in the face of critics’ challenges. Nash’s rigorous analysis of theological issues makes this book a valuable resource for scholars, pastors, and laypeople alike. To be conversant, the serious student of scripture should be familiar with this work.

Note: Ronald H. Nash, The Word of God and the Mind of Man, (Grand Rapids, Michigan, The Zondervan Corporation, 1982), 11, 81-82, 84, 90.

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of 18 books defending the Reformed Faith. Books can be ordered online at Amazon.

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March 23, 2024 · 6:27 pm

The Defense of the Faith, A Review

The Defense of the Faith

Cornelius Van Til

Presbyterian & Reformed, reprint 1967 

A review by Jack Kettler

Bio:

Cornelius Van Til (May 3, 1895 – April 17, 1987) was a Dutch-American Christian philosopher and theologian widely regarded as one of the most influential and innovative thinkers in the Reformed tradition. He was born in Grootegast, Netherlands, and immigrated to the United States with his family at 10. Van Til studied at Calvin College, Calvin Theological Seminary, Princeton Theological Seminary, and Princeton University, where he earned his Ph.D. in philosophy.

Van Til is best known for his development of a comprehensive Christian worldview known as “presuppositional apologetics,” which emphasizes the role of presuppositions in shaping one’s understanding of reality. He argued that the Christian faith provides the only coherent and consistent foundation for knowledge and that all other worldviews are inherently self-contradictory.

Throughout his career, Van Til taught apologetics at Westminster Theological Seminary in Philadelphia for over 40 years. He authored numerous books and articles, including “The Defense of the Faith,” “A Christian Theory of Knowledge,” and “An Introduction to Systematic Theology.”

Van Til’s work has profoundly impacted the development of Reformed theology and apologetics, and his ideas continue to be studied and debated by theologians and philosophers today. He passed away in 1987, leaving behind a rich legacy of thought and scholarship that continues to shape how Christians engage with the world around them.

A Review:

In his seminal work, “The Defense of the Faith,” Cornelius Van Til presents a comprehensive and groundbreaking approach to Christian apologetics. The book is a compelling and thought-provoking exploration of the relationship between Christian theology and philosophy, offering a unique perspective on defending the Christian faith.

One of Van Til’s strengths is his emphasis on the role of presuppositions in shaping our understanding of reality. He argues that all worldviews are built upon foundational assumptions and that the Christian faith provides the only coherent and consistent foundation for knowledge. Van Til’s emphasis on presuppositions has had a profound impact on the field of apologetics and inspired numerous scholars.

“The Defense of the Faith” is not merely a theoretical treatise; it is a call to action for Christians to engage bravely and unapologetically in the intellectual battles of our time. Van Til challenges believers to wield the sword of the Spirit with boldness and confidence, recognizing that the power of God’s truth is sufficient to demolish every stronghold raised against it.

Another significant contribution of ‘The Defense of the Faith” is Van Til’s development of “presuppositional apologetics.” This method of apologetics emphasizes the need to challenge the underlying assumptions of non-Christian worldviews rather than simply arguing for the truth of Christianity based on evidence. Van Til’s approach has been praised and criticized, with some arguing that it is more effective in engaging with non-Christian worldviews, while others argue that it can be overly confrontational and dismissive of other perspectives.

Moreover, Van Til’s treatment of the doctrine of God’s incomprehensibility is both profound and informative. He cogently argues that while God has revealed Himself to humanity, His infinite being transcends human comprehension. Thus, any attempt to fully grasp God’s nature must necessarily fall short. The recognition of this humbles the apologist and emphasizes the necessity of dependence on divine revelation in defending the faith.

Furthermore, Van Til’s critique of evidentialist and classical apologetic approaches is incisive yet charitable. He acknowledges the valuable contributions of these methodologies while highlighting their inherent weaknesses and limitations. By contrast, the presuppositional approach offers a robust framework that exposes the bankruptcy of opposing worldviews and presents Christianity as the only coherent and intellectually satisfying worldview available.

Throughout the book, Van Til offers a wealth of insights and thought-provoking ideas: 

“God’s self-consciousness is the principle of individuation in the created universe. God is the one and only ultimate individual who exists by his own plan and for his own glory. All created individuality is derivative. It is, in the nature of the case, God-centered.”

Premises: 

  1. The self-consciousness of God is the principle of individuation in the created universe.
  2. God is the one and only ultimate individual who exists by his plan and for his glory.
  3. All created individuality is derivative.

Conclusion: 

  1. All created individuality is God-centered, as it derives from God’s self-consciousness, the ultimate individual who exists for his glory.

“The Christian position, therefore, is that man cannot know anything truly unless he knows God truly. And man cannot know God truly unless he knows him for what he is, the self-contained ontological Trinity.”

Premises: 

  1. The Christian position is that man cannot know anything unless he truly knows God.
  2. Man cannot know God truly unless he knows him for what he is, the self-contained ontological Trinity.

Conclusion:

  1. In order for man to truly know anything, he must know God for what he is: the self-contained ontological Trinity.

“The Christian position is that the non-Christian position is irrational, not because it fails to use the right method, but because it uses the right method wrongly. The non-Christian method, the method of reasoning from man as ultimate to the nature of reality, is wrong because it is employed by those whose hearts are at enmity against God.”

Premises: 

  1. The Christian position is that the non-Christian position is irrational.
  2. The non-Christian position is irrational not because it fails to use the correct method but because it misuses the proper method.
  3. The non-Christian method is reasoning from man as ultimate to the nature of reality.
  4. The non-Christian method is wrong because it is employed by those whose hearts are at enmity against God.

Conclusion:

  1. The non-Christian position is irrational because it uses the method of reasoning from man as ultimate to the nature of reality, which is wrong due to being employed by those who are against God.

These quotations and their logical form glimpse Van Til’s unique approach to apologetics and his emphasis on presuppositions, the authority of Scripture, and the all-encompassing nature of the Christian faith.

Despite its many strengths, “The Defense of the Faith” has also been criticized. Some have argued that Van Til’s emphasis on presuppositions can lead to intellectual isolationism, where Christians are encouraged to ignore or dismiss evidence that contradicts their beliefs. Others have criticized Van Til’s approach as overly philosophical and lacking in practical application.

Some notable theologians whom Cornelius Van Til has influenced include:

  • Greg L. Bahnsen: Bahnsen was a prominent American Calvinist philosopher, apologist, and debater. He was a student of Van Til and is known for his work in Christian apologetics, particularly “presuppositional apologetics.” See “The Great Debate,” which can be found online between Bahnsen and Stein, for “presuppositional apologetics” in action. 
  • John M. Frame: Frame is an American philosopher and theologian who has written extensively on Van Til’s thought and its implications for theology, apologetics, and ethics. He is known for his work in developing a “Tri perspectival” approach to theology, which emphasizes the importance of considering multiple perspectives in understanding and applying theological concepts.
  • William Edgar: Edgar is a theologian and apologist who has written on Van Til’s thought and its relevance to contemporary issues in theology and apologetics. He has also contributed to the development of “presuppositional apologetics.”
  • K. Scott Oliphint: Oliphint is a theologian and apologist who has written extensively on Van Til’s thought and its implications for theology and apologetics. He has also contributed to the development of “presuppositional apologetics.”
  • David VanDrunen: VanDrunen is a theologian and legal scholar who has written on Van Til’s thought and its implications for the relationship between theology and law. 
  • Jason Lisle is an astrophysicist with a Ph.D. from the University of Colorado at Boulder. Using his strong science background, Dr. Lisle is now helping refute the evolutionary account of origins. In his book Ultimate Proof of Creation, he masterfully displays “presuppositional apologetics” and publicly credits Greg Bahnsen with teaching him this.

Van Til’s thought has influenced these theologians in various ways, and their work has contributed to the ongoing development of his ideas and their application to contemporary issues in theology and apologetics.

In layman’s terms, a summary of Van Til’s “presuppositional apologetics:”

Van Til’s presuppositional apologetics defends the Christian faith by starting with the idea that everyone has basic assumptions or presuppositions about the world. These presuppositions shape how one sees and understands everything.

In simple terms, imagine that one is wearing glasses with colored lenses. These lenses affect how one will see the world. Van Til’s approach suggests that everyone wears these metaphorical glasses, and they influence how one interprets evidence, arguments, and experiences. Evidence is interpreted within the framework of a worldview. 

For Van Til, the key is to challenge these presuppositions and show that the Christian worldview provides the best explanation for things like morality, the existence of the universe, and the meaning of life. He argues that starting with the assumption that God exists and the Bible is true provides a solid foundation for understanding the world.

So, rather than trying to prove Christianity by starting with neutral ground or trying to reason someone into belief, “presuppositional apologetics” aims to show that Christianity is the only worldview that makes sense of the world because it starts with God as the ultimate foundation. It is like saying, “If one puts on these glasses of Christianity, everything becomes clear and makes sense.” Another way to explain Van Til’s apologetics is to call it worldview apologetics, in which the Christian worldview is contrasted with the non-Christian worldview, which reduces it to absurdity.    

  • All non-Christian worldviews fail to account for the laws of logic, science, and morality.
  • A non-believer: someone who does not believe in the existence of God of the Bible.
  • Worldview: the colored glasses from which one views or interprets the world.
  • Conclusion: If an unbeliever cannot provide a rational basis for the laws of logic, science, and morality, they cannot honestly know anything based on their worldview.

In conclusion:

“The Defense of the Faith” is a significant and influential work in Christian apologetics. While it has its critics, it has also inspired many to develop their approaches to defending the Christian faith. Van Til’s emphasis on presuppositions and his development of the concept of “presuppositional apologetics” have had a lasting impact on the field and continue to be debated and discussed by scholars today. Cornelius Van Til’s work in this book is a timeless masterpiece in Christian apologetics.

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of 18 books defending the Reformed Faith. Books can be ordered online at Amazon.

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March 12, 2024 · 4:07 pm

“Religion, Reason, and Revelation,” A Review 

“Religion, Reason, and Revelation,” A Review                                                  by Jack Kettler

Religion, Reason, and Revelation

Gordon H. Clark

Publisher 1996 The Trinity Foundation

A review by Jack Kettler

Bio:

Gordon Haddon Clark (1902–1985) was a distinguished American philosopher, theologian, and Christian apologist known for his significant contributions to epistemology, philosophy, and systematic theology. Born on August 31, 1902, in Dober, Idaho, Clark spent his early years raised in a Presbyterian home and later attended the University of Pennsylvania, where he earned his Ph.D. in philosophy in 1929.

Throughout his academic career, Clark showed keen interest in the relationship between faith and reason. Raised in the Reformed tradition, which embraced John Calvin’s teachings, the Westminster Confession satisfied his quest for this. His commitment to a Reformed worldview profoundly influenced his approach to philosophy and theology.

Clark was a professor at several institutions, including the University of Pennsylvania, Wheaton College, Butler University, and Covenant College. He was a prolific writer, producing over forty books and numerous philosophy, theology, and apologetics articles. His works often tackled foundational questions about knowledge, ethics, and the Christian faith.

One of Clark’s notable contributions was developing a presuppositional apologetic method, emphasizing the importance of starting with foundational beliefs or axioms when engaging in philosophical or theological discussions. Clark’s approach, rooted in the Reformed tradition, shaped Clark’s defense of the Christian faith and influenced a generation of scholars and apologists.

In “God’s Hammer: The Bible and Its Critics,” Clark defended the Bible’s authority and inerrancy, engaging with critics and presenting a compelling case for its divine inspiration. This work exemplified his commitment to logical rigor and clear reasoning.

Throughout his career, Gordon H. Clark engaged with various intellectual challenges facing Christianity, consistently advocating for a robust and reasoned defense of the Christian worldview. His legacy endures through his written works and his impact on Christian philosophy and apologetics, leaving a lasting imprint on the Reformed theological tradition. Gordon H. Clark passed away on April 9, 1985, leaving behind a rich intellectual legacy that continues to shape discussions in philosophy and theology. He is buried near Westcliff, CO, in the Sangre de Cristo mountains.

A Review:

“Religion, Reason, and Revelation” by Gordon H. Clark is a compelling and intellectually rigorous exploration of the intricate interplay between religion, reason, and divine revelation. In this seminal work, Clark masterfully navigates the complex philosophical landscape, offering a profound analysis that captivates readers seeking a deeper understanding of the foundations of faith.

One of the standout features of the book is Clark’s commitment to a presuppositional approach to apologetics. By emphasizing the fundamental presuppositions that underlie belief systems, Clark invites readers to engage with the core tenets of their faith with intellectual integrity. This approach adds a refreshing depth to the exploration of religious thought, challenging readers to critically examine their foundational beliefs.

Presuppositionalism is a school of Christian apologetics that emphasizes the role of presuppositions in our understanding of the world. It holds that one must start with the truth of the Bible as the foundation for all knowledge and reasoning. In this view, the Christian faith is the only coherent worldview, and all other worldviews are inherently contradictory and self-refuting.

His emphasis on logic and reason characterizes Gordon H. Clark’s approach to presuppositional apologetics and emphasizes the role of presuppositions or axioms in our understanding of the world. Clark maintained that if a worldview is going to start, it must start somewhere. Clark believed that the Christian worldview is the only one that can provide a rational basis for understanding reality. It holds that one must start with the truth of the Bible as the foundation for all knowledge and reasoning. Clark argued that non-Christian worldviews are inherently irrational and self-contradictory and that only the Christian faith can provide a coherent and consistent account of the world.

One of the most notable aspects of this book is Clark’s insistence on the importance of reason in understanding and defending religious beliefs. Clark was rational and distinguished between rational and rationalism. In this book, Clark turns his guns on both rationalism and empiricism. Neither epistemological system fared well under Clark’s rigorous logical analysis. Clark argues that reason is not antithetical to faith but a necessary tool for discerning truth and making sense of the world. Clark’s perspective is particularly valuable in a time when many people view religion and reason as being in conflict.

Another commendable aspect of the book is Clark’s clarity of writing. Despite dealing with complex philosophical and theological concepts, Clark clearly presents his ideas, making them accessible to a wide range of readers. This clarity is crucial in fostering meaningful dialogue and understanding, making “Religion, Reason, and Revelation” an excellent resource for scholars and those new to the subject matter.

Furthermore, Clark’s work demonstrates a profound respect for the role of logical reasoning in matters of faith. Instead of pitting reason against religion, he skillfully argues for their compatibility, highlighting the rational foundations of belief in divine revelation. Clark’s perspective contributes to a more complete understanding of the relationship between faith and reason, challenging common misconceptions and fostering a more robust intellectual engagement with religious beliefs.

Gordon H. Clark presented several arguments against atheism. Here s an example of one of his arguments:

The Argument from Logic:

Clark argued that the laws of logic are universal, abstract, and unchanging. They are not material or temporal and cannot be derived from the physical world. According to Clark, the only way to account for the existence of these laws is to accept the existence of a transcendent, immaterial, and unchanging mind, which he identified as God.

Clark’s argument can be summarized as follows:

·         The laws of logic are universal, abstract, and unchanging.

·         The physical world cannot account for the existence of these laws.

·         The only way to account for the existence of these laws is to accept the existence of a transcendent, immaterial, and unchanging mind.

·         Therefore, God exists.

As seen above, Clark believed that atheism, which denies the existence of God, cannot provide a satisfactory explanation for the existence of the laws of logic. In his view, only theism can account for these laws, as it posits the existence of a transcendent, immaterial, and unchanging mind.

“God and Evil,” the last chapter in this book, is a thought-provoking exploration of the age-old philosophical dilemma surrounding the existence of God and the problem of evil. Clark, a distinguished Christian philosopher, presents a compelling argument that seeks to reconcile the existence of a benevolent and omnipotent God with the existence of evil in the world. Clark’s approach is grounded in a rigorous analysis of language, logic, and the nature of God, offering readers a systematic and coherent solution to the perceived contradiction between God’s attributes and the presence of evil.

Clark’s solution to the problem of evil is that God is not responsible for evil because there is no one above Him to whom He is responsible. If there were a moral law structure above God, that structure would be God. Clark argues that God is the ultimate or remote cause of everything, including evil, but He is not the proximate cause or author of sin. Clark believes that man has free agency but not free will and can still be held responsible for his actions even if he could not choose to do otherwise. The will makes choices that are determined by a man’s nature, either fallen or redeemed. ​Clark’s solution to the problem of evil is based on his belief in God’s sovereignty and man’s ultimate responsibility to God.

Clark was faithful to the Westminster Confession that summarizes the Scriptures on this topic:

“I. God, from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass, (Eph 1:11; Rom 11:33; Hbr 6:17; Rom 9:15; Rom 9:18): yet so, as thereby neither is God the author of sin, (Jam 1:13; Jam 1:17; 1Jo 1:5); nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established, (Act 2:23; Mat 17:12; Act 4:27-28; Jhn 19:11; Pro 16:33).” (emphasis mine)

Clark addresses the role of revelation in religious belief, asserting that the Bible is the ultimate source of truth and understanding for Christians. He argues that the Bible should be interpreted literally and that any attempt to reinterpret it to fit modern sensibilities is misguided and dangerous. Overall, “Religion, Reason, and Revelation” is a well-written and engaging book that challenges readers to think critically about their beliefs and the role of reason in religious belief. While some readers may not agree with all of Clark’s conclusions, his arguments are thought-provoking and well-reasoned, making this book a valuable contribution to the ongoing conversation about the intersection of faith and reason.

In conclusion, “Religion, Reason, and Revelation” is a significant contribution to philosophy and theology. Gordon H. Clark’s thoughtful exploration of the connections between religion, reason, and revelation enriches the intellectual discourse within these disciplines. Clark’s book is a must-read for anyone seeking a comprehensive and intellectually stimulating exploration of the foundations of faith.

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of 18 books defending the Reformed Faith. Books can be ordered online at Amazon.

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March 12, 2024 · 4:02 pm

What Is Expository Preaching?

What Is Expository Preaching?                                                                   by Jack Kettler

An Introduction:

Expository Preaching is a style of preaching that focuses on systematically explaining and expounding a specific passage or passages of Scripture. It aims to derive the meaning of the biblical text and present it in a clear organized, and relevant manner.

In addition, expository preaching seeks to adhere to the goal of the historical-grammatical-hermeneutic, which is to uncover the intended meaning of a passage as conceived by its author and as it would have been understood by its original audience.

Contrasting expository preaching with other forms of preaching involves considering various preaching styles and their approaches to presenting the message.

Expository Preaching in comparison with Topical Preaching:

1.      Expository Preaching: Emphasizes the systematic exposition of a particular passage of Scripture, allowing the text to determine the sermon’s content and structure.

2.      Topical-Expository Preaching: Combines elements of expository and topical preaching by addressing a specific topic while still maintaining a focus on the detailed study and exposition of relevant biblical passages.

Expository Preaching in comparison with Narrative Preaching:

3.      Expository Preaching: Concentrates on explaining and teaching the meaning of the biblical text, often involving historical, grammatical, and theological analysis.

4.      Narrative Preaching: Focuses on presenting the biblical story or narrative, emphasizing the characters, events, and lessons within the context of a broader storyline.

Expository Preaching in comparison with Biographical Preaching:

5.      Expository Preaching: Centers on explaining the meaning of a specific passage, emphasizing the truths found in the text.

6.      Biographical Preaching: Highlights the life and experiences of a biblical character, drawing lessons and principles from their journey.

Expository Preaching in comparison with Topical-Expository Preaching:

7.      Expository Preaching: Primarily involves the detailed explanation and exposition of a specific passage or passages of Scripture.

8.      Topical-Expository Preaching: Combines elements of both expository and topical preaching by addressing a specific topic while still maintaining a focus on the detailed study and exposition of relevant biblical passages.

Expository Preaching in comparison with Redemptive-Historical Preaching:

9.      Expository Preaching: Focuses on explaining the immediate meaning and application of a biblical text within its original historical and cultural context.

10.  Redemptive-Historical Preaching: Emphasizes the unfolding plan of redemption throughout the entire Bible, connecting Old and New Testament passages in the context of God’s overarching redemptive story.

Expository Preaching in comparison with Catechetical Preaching:

11.  Expository Preaching: Expository preaching, also referred to as expositional preaching, is a style of preaching that delves into the meaning of a specific Biblical text or passage.

12.  Catechetical Preaching:

Expository Preaching is characterized by a detailed exposition of specific biblical passages. It is like a journey through the Bible, where the preacher exegetes the depths of a particular passage. Expository Preaching is a powerful way to understand God’s Word. It may be preferred because it helps the congregation understand the meaning of the text and how it applies to their lives.

Several passages emphasize the importance of teaching and preaching God’s Word accurately and in context and provide biblical support for expository preaching.

The following passages are a few examples that expository preachers appeal to in support of this method:

1.      2 Timothy 2:15: “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

2.      2 Timothy 4:2: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”

3.      Nehemiah 8:8: “So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.”

4.      Acts 17:11: “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

These passages highlight the importance of accurately teaching and preaching God’s Word, providing clear explanations. Expository preaching aligns with these biblical principles by emphasizing the study, explanation, and application of Scripture in its proper context.

Here are a few insights related to expository preaching:

1.      John Calvin: described preaching as the public exposition of Scripture, in which God Himself is present in both judgment and grace.

2.      J.I. Packer: Authentic preaching is expository preaching, which accurately expounds and proclaims the Word of God.

3.      David Helm: Expository preaching is empowered preaching that aligns the sermon’s shape and emphasis with the biblical text.

4.      John McArther: Expository preaching submits both the preacher and the congregation to God’s authority and Christ’s headship.

In conclusion:

Expository Preaching may be favored; however, other methods of preaching can be effective and important at times. Ultimately, the most important aspect of any sermon is that it is rooted in Scripture and helps the congregation grow in their faith. *

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Note:

·         The above article was written with the assistance from Grok and Grammarly

Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of 18 books defending the Reformed Faith. Books can be ordered online at Amazon.

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March 4, 2024 · 5:30 pm

Are we saved by sound doctrine or grace in 1 Timothy 4:16?

Are we saved by sound doctrine or grace in 1 Timothy 4:16?                         by Jack Kettler

“Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.” (1 Timothy 4:16)

Is there a contradiction in 1 Timothy 4:16 and Ephesians 2:8-9? In 1 Timothy, it appears that one is saved by doing something, whereas Ephesians is emphatic that one is saved by grace.  

Introduction:

1 Timothy 4:16 says, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee.” On the other hand, Ephesians 2:8-9 states, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.”

Some might argue that there is a contradiction here, but these verses emphasize different aspects of salvation. 1 Timothy 4:16 is more focused on the importance of personal responsibility in living a life of faith and sharing that faith with others. Ephesians 2:8-9 9 highlights that salvation is a gift from God, not something one can earn through actions or good deeds.

Dissecting 1 Timothy 4:16 into its grammatical components:

The verse can be dissected into its grammatical components as follows:

1.      “Take heed unto thyself”: This is an imperative sentence, with the verb “take heed” (meaning to be cautious or attentive) in the imperative form and “thyself” as the object of the verb.

2.      “and unto the doctrine”: This is a prepositional phrase, with “unto” as the preposition, “doctrine” as the object of the preposition, and “and” as the conjunction connecting it to the first part of the sentence.

3.      “continue in them”: This is another imperative sentence, with “continue” in the imperative form and “in them” as the prepositional phrase indicating where to continue.

4.      “for in doing this”: This is a dependent clause, with “for” as the subordinating conjunction introducing the clause, “in” as the preposition, and “doing” as the gerund form of the verb indicating the action being done.

5.      “thou shalt both save thyself”: This is an independent clause, with “thou” as the subject, “shalt” as the auxiliary verb, “save” as the main verb, and “thyself” as the reflexive pronoun indicating the object of the verb.

6.      “and them that hear thee”: This is a prepositional phrase, with “and” as the conjunction, “them” as the object of the preposition, and “that hear thee” as the relative clause modifying “them.” Grammatical dissection by Grok

Thus far, 1 Timothy 4:16 is a verse that consists of two imperative sentences, one dependent clause, one independent clause, and two prepositional phrases.

While this grammatical dissection is fascinating, unfortunately, it does not answer the starting question if the Apostle Paul is contradicting himself. 

  Consulting Barnes’ Notes on the Bible, one finds the solution:

“Take heed unto thyself – This may be understood as relating to everything of a personal nature that would qualify him for his work. It may be applied to personal piety; to health; to manners; to habits of living; to temper; to the ruling purposes; to the contact with others. In relation to personal religion, a minister should take heed:

(1) that he has true piety; and,”

“(2) that he is advancing in the knowledge and love of God. In relation to morals, he should be upright; to his contact with others, and his personal habits, he should be correct, consistent, and gentlemanly, so as to give needless offence to none. The person of a minister should be neat and cleanly; his manners such as will show the fair influence of religion on his temper and deportment; his style of conversation such as will be an example to the old and the young, and such as will not offend against the proper laws of courtesy and urbanity. There is no religion in a filthy person; in uncouth manners; in an inconvenient and strange form of apparel; in bad grammar, and in slovenly habits – and to be a real gentleman should be as much a matter of conscience with a minister of the gospel as to be a real Christian. Indeed, under the full and fair influence of the gospel, the one always implies the other. Religion refines the manners – it does not corrupt them; it makes one courteous, polite, and kind – it never produces boorish manners, or habits that give offence to the well-bred and the refined.”

“And unto the doctrine – The kind of teaching which you give, or to your public instructions. The meaning is, that he should hold and teach only the truth. He was to “take heed” to the whole business of public instruction; that is, both to the matter and the manner. The great object was to get as much truth as possible before the minds of his hearers, and in such a way as to produce the deepest impression on them.”

“Continue in them – That is, in these things which have been specified. He was ever to be found perseveringly engaged in the performance of these duties.”

“For in doing this thou shalt both save thyself – By holding of the truth, and by the faithful performance of your duties, you will secure the salvation of the soul. We are not to suppose that the apostle meant to teach that this would be the meritorious cause of his salvation, but that these faithful labors would be regarded as an evidence of piety, and would be accepted as such. It is equivalent to saying, that an unfaithful minister of the gospel cannot be saved; one who faithfully performs all the duties of that office with a right spirit, will be.”

“And them that hear thee – That is, you will be the means of their salvation. It is not necessary to suppose that the apostle meant to teach that he would save all that heard him. The declaration is to be understood in a popular sense, and it is undoubtedly true that a faithful minister will be the means of saving many sinners. This assurance furnishes a ground of encouragement for a minister of the gospel. He may hope for success, and should look for success. He has the promise of God that if he is faithful he shall see the fruit of his labors, and this result of his work is a sufficient reward for all the toils and sacrifices and self-denials of the ministry. If a minister should be the means of saving but one soul from the horrors of eternal suffering and eternal sinning, it would be worth the most self-denying labors of the longest life. Yet what minister of the gospel is there, who is at all faithful to his trust, who is not made the honored instrument of the salvation of many more than one? Few are the devoted ministers of Christ who are not permitted to see evidence even here, that their labor has not been in vain. Let not, then, the faithful preacher be discouraged. A single soul rescued from death will be a gem in his eternal crown brighter by far than ever sparkled on the brow of royalty.” (1) (Emphasis mine)

Barnes does an admirable job of explaining why the Apostle Paul is not contradicting himself.

In summary:

At first glance, these verses may seem to present a potential contradiction, as 1 Timothy 4:16 emphasizes the importance of one’s actions (life and doctrine) for salvation. In contrast, Ephesians 2:8-9 emphasizes that salvation is a gift from God and not earned through works.

However, when interpreting biblical passages, it is crucial to consider the context of each verse within the broader message of the Bible. In the case of 1 Timothy 4:16, Paul advises Timothy to be vigilant in his conduct and teaching to fulfill his ministry and set an example for others. This does not necessarily imply that salvation is earned through works but emphasizes the importance of a consistent Christian life.

Ephesians 2:8-9, on the other hand, emphasizes that salvation is a result of God’s grace and is received through faith, not as a reward for human works.

Together, these verses can be seen as complementary rather than contradictory. Salvation is a gift from God, received through faith, and a transformed life and adherence to sound doctrine are the natural outcomes of genuine faith. The Christian life involves both receiving God’s grace through faith and living in a way that reflects that transformation.

Interpreting biblical passages involves considering the broader theological context and understanding the intended message of the entire Bible. Different passages may emphasize different aspects of the Christian experience without necessarily contradicting each other.

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Timothy 2:15)

Notes:

1.      Albert Barnes, Barnes’ Notes on the Bible, 1 Timothy, (THE AGES DIGITAL LIBRARYCOMMENTARY), p. 3904.

Mr. Kettler has previously published articles in the Chalcedon Report and Contra Mundum. He and his wife, Marea, attend the Westminster, CO, RPCNA Church. Mr. Kettler is the author of 17 books defending the Reformed Faith. Books can be ordered online at Amazon.

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