Tag Archives: Theology

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.

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

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.

Tag Archives: Theology

“Religion, Reason, and Revelation,” A Review

What Is Expository Preaching?

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

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