Metaphor in Scripture and Analogical Reasoning (How to Talk About God)

07 Friday Jun 2019

Posted by memoirandremains in Carl F Henry, John Calvin, Richard Sibbes, Uncategorized, Van Til

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Accommodation, Analogical, Analogy, Athanasius, Carl F Henry, Institutes of the Christian Religion, John Calvin, Richard Sibbes, Thomas Aquinas, Univocal, Van Til

In the previous post on Richard Sibbes Second Sermon on the Canticles, Sibbes makes this point:

Indeed, taking the advantage of such relations as are most comfortable, to set out the excellent and transcendant relation that is between Christ and his church; all other are not what they are termed, so much as glasses to see better things. Riches, beauty, marriage, nobility, &c., are scarce worthy of their names. These are but titles and empty things. Though our base nature make great matters of them, yet the reality and substance of all these are in heavenly things. True riches are the heavenly graces; true nobility is to be born of God, to be the sister and spouse of Christ; true pleasures are those of the Spirit, which endure for ever, and will stand by us when all outward comforts will vanish.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 2 (Edinburgh; London; Dublin: James Nichol; James Nisbet And Co.; W. Robertson, 1862), 23.

Below, I am going to outline some of the ideas which are relevant to this question of analogy and analogical thinking and talking about God. This is by no means exhaustive — and I am going to end with a conflict between Gordon Clark and Van Til on analogy.

This concept of an analogy between divine and human things was not new to Sibbes. Thomas Aquinas in Summa Theologiae in response to the question of any name can be applied to God in a literal sens, answered:

I answer that, According to the preceding article, our knowledge of God is derived from the perfections which flow from Him to creatures, which perfections are in God in a more eminent way than in creatures. Now our intellect apprehends them as they are in creatures, and as it apprehends them it signifies them by names. Therefore as to the names applied to God—viz. the perfections which they signify, such as goodness, life and the like, and their mode of signification. As regards what is signified by these names, they belong properly to God, and more properly than they belong to creatures, and are applied primarily to Him. But as regards their mode of signification, they do not properly and strictly apply to God; for their mode of signification applies to creatures.

Thomas goes on to write, that we can only speak of God by means of analogy:

I answer that, This name “God” in the three aforesaid significations is taken neither univocally nor equivocally, but analogically. This is apparent from this reason: Univocal terms mean absolutely the same thing, but equivocal terms absolutely different; whereas in analogical terms a word taken in one signification must be placed in the definition of the same word taken in other senses; as, for instance, “being” which is applied to “substance” is placed in the definition of being as applied to “accident”; and “healthy” applied to animal is placed in the definition of healthy as applied to urine and medicine. For urine is the sign of health in the animal, and medicine is the cause of health.

The same applies to the question at issue. For this name “God,” as signifying the true God, includes the idea of God when it is used to denote God in opinion, or participation. For when we name anyone god by participation, we understand by the name of god some likeness of the true God. Likewise, when we call an idol god, by this name god we understand and signify something which men think is God; thus it is manifest that the name has different meanings, but that one of them is comprised in the other significations. Hence it is manifestly said analogically.

Article 7. Whether names which imply relation to creatures are predicated of God temporally?

The doctrine of analogy brings together rather disparate elements of the Christian tradition (it’s not always that one cites Thomas Aquinas and Van Til). The doctrine of analogy rests upon the Creator-creature distinction, and here Van Til makes as good a point as anyone:

God is “infinite,” “eternal,” and “unchangeable” in his being. Because God’s being is such, and because man’s being is finite, temporal, and changeable, in short, because there is the ontological distinction, man can have no univocal knowledge of such a being as God. Nor can man, because of the ontological distinction, know what God knows in the same way as God knows it, whether that knowledge pertains to God Himself or to some created thing.

Jim Halsey, “A Preliminary Critique of Van Til: The Theologian A Review Article,” Westminster Theological Journal 39, no. 1 (1976): 122. But we will get back in a moment to that last bit, “know what God knows in the same way as God knows it.” Henry makes a very similar point:

The Bible affirms not simply that God differs from all finite created beings. It declares also that God is the supremely knowable reality, and is so in view of his intelligible self-revelation and disclosure of reliable information about his nature, purposes and acts. It denies, however, that God is in all respects wholly other than man who bears his image.

The analogy of attribution affirms a likeness between God and the creaturely in specific perfections or attributes in distinction from mere analogical relationships.

Carl F. H. Henry, “Methods of Determing Divine Attributes” in God, Revelation, and Authority, vol. 5 (Wheaton, IL: Crossway Books, 1999), 86–87. Analogical thinking, due to the Creature-Creator distinction necessitates some sort of analogical use of language to talk about God:

Thus, when we predicate to God things from creation, we cannot predicate any of their limitations to him. We can only ascribe the actuality the creature received from the Creator. In this sense, creatures are both like and unlike God. That opens the door to understanding by analogy.

The only alternatives to analogy are skepticism or dogmatism: Either we know nothing about God, or we assume that we know things in the same infinite way in which he knows them.

Norman L. Geisler, “Analogy, Principle Of,” Baker Encyclopedia of Christian Apologetics, Baker Reference Library (Grand Rapids, MI: Baker Books, 1999), 22. And so Geilser agrees with Aquinas.

The necessity of analogical thinking was illustrated by Athanasius in dispute with some Arians (those who denied the divinity of the Son), when they argued that God “begetting” the Son means that the Son is a creature. He responded by making an analogical argument:

Words so senseless and dull deserved no answer at all; however, lest their heresy appear to have any foundation, it may be right, though we go out of the way for it, to refute them even here, especially on account of the silly women who are so readily deceived by them. When they thus speak, they should have inquired of an architect, whether he can build without materials; and if he cannot, whether it follows that God could not make the universe without materials4. Or they should have asked every man, whether he can be without place; and if he cannot, whether it follows that God is in place, that so they may be brought to shame even by their audience. Or why is it that, on hearing that God has a Son, they deny Him by the parallel of themselves; whereas, if they hear that He creates and makes, no longer do they object their human ideas? they ought in creation also to entertain the same, and to supply God with materials, and so deny Him to be Creator, till they end in grovelling with Manichees. But if the bare idea of God transcends such thoughts, and, on very first hearing, a man believes and knows that He is in being, not as we are, and yet in being as God, and creates not as man creates, but yet creates as God, it is plain that He begets also not as men beget, but begets as God. For God does not make man His pattern; but rather we men, for that God is properly, and alone truly5, Father of His Son, are also called fathers of our own children; for of Him ‘is every fatherhood in heaven and earth named6.’ And their positions, while unscrutinized, have a shew of sense; but if any one scrutinize them by reason, they will be found to incur much derision and mockery.

Athanasius of Alexandria, “Four Discourses against the Arians,” in St. Athanasius: Select Works and Letters, ed. Philip Schaff and Henry Wace, trans. John Henry Newman and Archibald T. Robertson, vol. 4, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1892), 320. We may wish to add here Calvin’s statement in the Institutes that God must accommodate himself to our limited understanding and does this by means of an analogy:

What, therefore, does the word “repentance” mean? Surely its meaning is like that of all other modes of speaking that describe God for us in human terms. For because our weakness does not attain to his exalted state, the description of him that is given to us must be accommodated to our capacity so that we may understand it. Now the mode of accommodation is for him to represent himself to us not as he is in himself, but as he seems to us. Although he is beyond all disturbance of mind, yet he testifies that he is angry toward sinners. Therefore whenever we hear that God is angered, we ought not to imagine any emotion in him, but rather to consider that this expression has been taken from our own human experience; because God, whenever he is exercising judgment, exhibits the appearance of one kindled and angered. So we ought not to understand anything else under the word “repentance” than change of action, because men are wont by changing their action to testify that they are displeased with themselves. Therefore, since every change among men is a correction of what displeases them, but that correction arises out of repentance, then by the word “repentance” is meant the fact that God changes with respect to his actions.

John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 227.

And now as promised, back to Van Til:

Van Til tells us that the Christian is always to think “analogically”: “Our reasoning then must always and everywhere be truly analogical.… The necessity of reasoning analogically is always implied in the theistic conception of God.”8 But what does it mean to “reason analogically” in contrast to “reasoning univocally”? If we but keep the three elements of analogy in mind, we cannot go far astray in our answer to this question. To reason analogically will mean, for the regenerate consciousness, reasoning as a dependent creature. “Dependent upon what?”, we might well ask. The answer can only be, “dependent upon the self-revelation of the Creator as that self-revelation has been inscripturated in the Bible. Thinking analogically entails:

(a) thinking under the authority of the Scriptures and therefore of necessity:

(b) being in covenant with God (by regeneration), and hence:

(d) Consequently, our reasoning (use of the law of non-contradiction) will accord with (a) above. We will see the significance of this point in a little while.

Jim Halsey, “A Preliminary Critique of Van Til: The Theologian A Review Article,” Westminster Theological Journal 39, no. 1 (1976): 125–126. But there is one further matter of Van Til to consider: how great is the disjunction between human and divine thought. An important aspect of Van Til’s thought is that he posits a “hard distinction” in the analogy between Creator and creature:

Again, because of the emphasis Van Til places upon the ontological distinction between God’s being and knowledge and man’s being and knowledge, there can never be any one to one correspondence between the divine and the human mind. For example, God’s concept of a rose and our concept of that same rose will not correspond on a one to one basis at any juncture.5 This lack of identity does not lie in the fact that God knows more about the rose than does man; rather, the difference lies in the ontological level of God’s knowledge. This is but another way of saying that God’s knowledge of the rose proceeds upon a qualitatively different plane than does man’s. If analogy were simply a matter of knowing “more than,” the distinction to be drawn between divine knowledge and human knowledge would be a quantitative and not a qualitative one. If the difference were only quantitative, emphasis would fall upon the commonality, upon the ultimate univocism, of the divine being and the human being.

It is abundantly clear, from even a cursory reading of Van Til, that it is not the quantitative difference that finds emphasis in the doctrine of analogy: “For man any new revelational proposition will enrich in meaning any previous given revelational proposition. But even this enrichment does not imply that there is any coincidence, that is, identity of content between what God has in his mind and what man has in his mind.… There could and would be an identity of content only if the mind of man were identical with the mind of God.”6

Jim Halsey, “A Preliminary Critique of Van Til: The Theologian A Review Article,” Westminster Theological Journal 39, no. 1 (1976): 123–124. This led to a serious conflict with Gordon Clark (you can read about the history of their conflict in lots of places; just search their names and your find endless posts on the issue). I just want to highlight some of the intellectual nature of the conflict:

But Van Til is equally insistent that this divine self-revelation, by the Spirit’s enabling illumination, can produce in men a “true” knowledge of God, although their knowledge will be only “analogical” to God’s knowledge of himself— it will never correspond to God’s knowledge at any single point! How Van Til can regard this “never corresponds” knowledge as “true” knowledge is, to say the least, a serious problem. Perhaps he means that the Creator is willing to regard as “true” the knowledge that men derive from his self-revelation to them even though it is not univocal knowledge at any single point, because due to human finiteness he had to adapt his revelation to creaturely finite comprehension. God’s verbal reve-lation to human beings, in other words, since it is “creature-oriented” (that is, “analogical”), is not a univocal statement of his understanding of himself or of anything else and thus can never produce anything higher than a creaturely (“analogical”) comprehension of God or of anything else. If this is what Van Til means, it is difficult to see how, with his explicit rejection of the univocal element (see his “corresponds at no single point”) in man’s so-called “analogical” knowledge of God, Van Til can rescue such knowledge from being in actuality a total equivocality and no true knowledge at all. It is also difficult to see how he can rescue God from the irrationality in accepting as true what in fact (if Van Til is correct) he knows all the while coincides at no single point with his own knowledge, which is both true and the standard of truth.

Against all this, Clark contended that Van Til’s position leads to total human ignorance:

If God knows all truths and knows the correct meaning of every proposition, and if no proposition means to man what it means to God, so that God’s knowledge and man’s knowledge do not coincide at any single point, it follows by rigorous necessity that man can have no truth at all.11

He further argues:

If God and man know, there must with the differences be at least one point of similarity; for if there were no point of similarity it would be inappropriate to use the one term knowledge in both cases.… If God has the truth and if man has only an analogy [this “analogy” containing no univocal element], it follows that he (man) does not have the truth.12

Clark illustrates his point this way:

If … we think that David was King of Israel, and God’s thoughts are not ours, then it follows that God does not think David was King of Israel. David in God’s mind was perchance prime minister of Babylon.

To avoid this irrationality, … we must insist that truth is the same for God and man. Naturally, we may not know the truth about some matters. But if we know anything at all, what we know must be identical with what God knows. God knows the truth, and unless we know something God knows, our ideas are untrue. It is absolutely essential therefore to insist that there is an area of coincidence between God’s mind and our mind. One example, as good as any, is the one already used, viz., David was King of Israel.13

Clark concludes:

If God is omnipotent, he can tell men the plain, unvarnished, literal truth. He can tell them David was King of Israel, he can tell them he is omnipotent, he can tell them he created the world, and … he can tell them all this in positive, literal, non-analogical, non-symbolic terms.14

Robert L. Reymond, A New Systematic Theology of the Christian Faith (Nashville: T. Nelson, 1998), 99–100.

Richard Sibbes, Sermons on Canticles, Sermon 1.5 (The Spirit Conveys Christ)

01 Wednesday May 2019

Posted by memoirandremains in John Calvin, Richard Sibbes, Song of Solomon, Uncategorized

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Cantciles, John Calvin, Lord's Supper, ordinances, Real Presence, Richard Sibbes

We come to a second section of the sermon:

II. Christ’s invitation by the church to come into his garden, with the end thereof, ‘to eat his pleasant fruits.’

The principle idea here is:

Wheresoever grace is truly begun and stirred up, there is still a further desire of Christ’s presence; and approaching daily more and more near to the soul, the church, thinks him never near enough to her until she be in heaven with him.

What then causes this desire? Here Sibbes gives his understanding of the presence of Christ wrought by the Spirit. In doing this, he follows Calvin for the proposition that the Spirit conveys the presence of Christ:

Even though it seems unbelievable that Christ’s flesh, separated from us by such great distance, penetrates to us, so that it becomes our food, let us remember how far the secret power of the Holy Spirit towers above all our senses, and how foolish it is to wish to measure his immeasurableness by our measure. What, then, our mind does not comprehend, let faith conceive: that the Spirit truly unites things separated in space

He gives two interrelated explains for this process. He first says that grace begets a desire for grace:

First, because grace helps to see our need of Christ, and so helps us to prize him the more; which high esteem breeds a hungering, earnest desire after him, and a desire of further likeness and suitableness to him.

This is the work of the Spirit to cause of see our unworthiness, our need of Christ. But that sight is not a sight of despair. Rather, a sight of need for Christ compels to seek him.

How then is this wrought? By the work of the Spirit:

the church well knows that when Christ comes to the soul he comes not alone, but with his Spirit, and his Spirit with abundance of peace and comfort.

What conclusion can we draw from Spirit compelling us to Christ for comfort? Only those who desire the presence of Christ are those who do not know Christ. In particular, Sibbes singles out “the presence of Christ in his ordinances”. If we do not think carefully, we may think Sibbes is being a sacramentalist and holding to some sort of transubstantiation; but that would incorrect. Calvin holds to a real presence of Christ in the ordinances.

For unless a man means to call God a deceiver, he would never dare assert that an empty symbol is set forth by him. Therefore, if the Lord truly represents the participation in his body through the breaking of bread, there ought not to be the least doubt that he truly presents and shows his body. And the godly ought by all means to keep this rule: whenever they see symbols appointed by the Lord, to think and be persuaded that the truth of the thing signified is surely present there. For why should the Lord put in your hand the symbol of his body, except to assure you of a true participation in it? But if it is true that a visible sign is given us to seal the gift of a thing invisible, when we have received the symbol of the body, let us no less surely trust that the body itself is also given to us.

This presence of Christ causes us to desire Christ:

He was now in a sort present; but the church, after it is once blown upon, is not satisfied without a further presence. It is from the Spirit that we desire more of the Spirit, and from the presence of Christ that we desire a further presence and communion with him.

If we were at peace, we would be asleep

16 Wednesday Aug 2017

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Affliction, Calvin, Job, Suffering

Now, it is much better for things to be in a state of confusion so we will wake up, for if we were at peace, we would be asleep, we would no longer be aware of anything, anything at all. But if things go badly, we are forced to think about God and put our senses on alert and think about a judgment that is prepared, which is not yet apparent, and that is how our Lord leads us to hunger for the last day and the resurrection which has been promised. But the fact remains that men continue to surround themselves with false and wicked fantasies. For, as I have already said, inasmuch as events do not happen as we would like, we are tempted to suppose that God does not think of us or watch over us any longer, that serving him is a wasted effort and that there is no difference whether we live an upright life or not and that the good gain nothing by walking in fear under him.
John Calvin, Sermon on Job 24:1-9

Let us keep our mouths shut

12 Saturday Aug 2017

Posted by memoirandremains in Job, John Calvin, Justification, Uncategorized

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let us realise that we must not come before God to plead our case, for we are all obliged to be condemned without his conducting a long trial against us, and all the more must our sins be compounded, since we think we have many defences and excuses to offer. So, there is no other remedy except acknowledging we are all indebted to him and asking for his pardon and mercy. This is how we must come to God: we must not claim to be righteous or be able to satisfy him; we must acknowledge the sins we have committed and ask him to receive us out of his pure kindness and mercy, and we must not open our mouths to plead our case, for that debate is not ours. That office is in the hands of our Lord Jesus Christ. As for us, let us keep our mouths shut and allow Jesus Christ to be our advocate and intercede for us so that our sins may be buried in this way and we may be absolved instead of condemned. That is the first thing we have to remember. And that is how we will be forever delivered by our Judge, as Paul says: ‘Who will lay anything to the charge of God’s children, since he justifies them?’ (Rom. 8: 33) Who will bring a suit against them, since Jesus Christ has taken their case in hand and wants to plead it? That, I say, is our only refuge, and without it we are lost and have no need to think about approaching God, for we will be struck down by his wrath, as we deserve.

John Calvin. Sermons on Job, Volume 2: Chapters 15-31 (Kindle Locations 7147-7151). The Banner of Truth Trust.

John Calvin: The World as a Theater

23 Thursday Mar 2017

Posted by memoirandremains in Genesis, John Calvin, Romans, Thankfulness, Uncategorized

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Therefore, because God has put us in this world as in a theatre, to contemplate his glory, let us acknowledge him to be such as he declares himself to us, and because he gives us the second instruction which is even more familiar in his word, let us be more confident and stirred with a burning zeal to aspire unto him until we reach that goal, and let us be aware that this world was created for that purpose and that our Lord has placed us here and has favored us with living here and enjoying all the things he has created.

Now, the sun was not made for itself and is even a creature without feeling. The trees, the each, which produces food for us — all of that works for man. The animals, although they move and have some feeling, do not do for all that have this high capacity to understand what belongs to God, for they do not discriminate between good and evil. We also see that their life and death are for men’s use and service.

Jean Calvin, “The Triune God at Work (Gen. 1:1-2)” in Sermons On Genesis, Chapters 1:1-11:4: Forty-Nine Sermons Delivered in Geneva between 4 September 1559 and 23 January 1560, trans. Rob Roy McGregor (Edinburgh: Banner of Truth Trust, ©2009), 6.

However, we need note here that we are more than cursed and abominable if we, being masters and possessors of all the good things God has bestowed upon us, do not at least show gratitude as we worship him and confess that everything comes from.

Id., at p. 10. This is the great indictment of humanity:

²¹For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. ²²Claiming to be wise, they became fools, ²³and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

²⁴Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, ²⁵because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.

Romans 1:21–25 (ESV)

Understand before you speak

27 Monday Feb 2017

Posted by memoirandremains in affliction, Biblical Counseling, John Calvin, Uncategorized

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Advice from John Calvin on comforting others:

Here we have Eliphaz telling Job that God punishes the wicked to show that he is Judge of the world and that they are wasting their effort fortifying themselves because they will not be able to escape his hand, for despite their great numbers and cooperation, God will destroy everything. But if that language is applied to Job, Job would have to believe that God is his enemy because he is wicked and filled with hypocrisy. That is not the case. Job has good reason to say, ‘Well, I know all of that, and if I needed it now, I would use it, but it does not apply to me.’ Job understood that he was not being afflicted because of his sins and that this was not God’s intention. It is not that Job did not feel guilty and deserving of worse if God had wanted to examine him rigorously, but he knows that God is not dealing with him the way he is because of his sins, but that God has another purpose. Knowing that, Job rejects the accusation they charge him with. Why? Because it does not fit his situation. ‘You are,’ he says, ‘a sorry lot of comforters.’ Why? Because they do not offer him appropriate consolations.

That tells us that when we want to comfort our neighbours in their distress and sorrow, we are not to approach them unmindful of their situation, for there are many comforters who, without regard for the person they are addressing, have only one pat thing to say. We must address each person and situation differently. We must speak one way to a person who is stubbornly opposed to God and another way to a pitiful creature who has always walked in simplicity. And depending on what the affliction is, we need to know how to proceed. For example, if men are morally insensitive, we must reproach and reprove their indifference so they will feel God’s hand and humble themselves under it. So we need great wisdom when we want to comfort appropriately those whom God afflicts. That is what we have to remember about this passage when it says that those who were intending to comfort Job were sorry comforters because they offered nothing that could help him. That is the main thing we have to remember.

John Calvin. Sermons on Job, Volume 2: Chapters 15-31 (Kindle Locations 1243-1258). The Banner of Truth Trust.

What is the human self?

23 Friday Sep 2016

Posted by memoirandremains in Biblical Counseling, John Calvin, Martin Luther, Psychology, Uncategorized

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All counseling is ultimately theological: The method and end of counseling are based upon one’s psychology. Psychology derives from certain theological considerations: What is a human being? When one considers just some contemporary answers to the question of self, you will quickly see that the “simple question” what is a human being cannot be easily answered.

Calvin begins the Institutes with the argument that no human being can rightly know himself without first knowing who is before God. Indeed, it is a fundamental proposition of Christianity that everything is ultimately unintelligible without knowing first who we are with respect to God:

Romans 1:21–23 (ESV)

The reason for such divergent understandings of the human being is that human beings simply are in no position to answer to the question without “outside” help:

In spite of the multiplication of academic disciplines in the twentieth century that focus on the biological, social, psychological, and evolutionary understanding of the human creature, these modern approaches provide a very limited perspective from which the human person can understand the human condition. The sixteenth-century Reformers recognized that it was not enough for human beings to study themselves. That provided too limited a horizon. They could not stand outside themselves to gain the necessary perspective from which they could comprehend the totality of their being and existence. Because we are creatures, what it means to be fully human simply lies beyond the grasp of the human mind. Creatures cannot, by the very definition of what it means to be a creature, comprehend and understand everything about their Creator, and because their relationship with their Creator stands at the heart of their existence, they cannot grasp everything about themselves. Lacking the ability to step outside of themselves, human beings take on a sense of self-exalted importance or find themselves struggling with a sense of insignificance and helplessness within the universe.[1]

[1] Kolb, Robert; Arand, Charles P. (2008-02-01). Genius of Luther’s Theology, The: A Wittenberg Way of Thinking for the Contemporary Church (p. 24). Baker Publishing Group. Kindle Edition.

Carl F. Henry: Ways of Knowing (2)

22 Wednesday Jun 2016

Posted by memoirandremains in Apologetics, Carl F Henry, John Calvin, Uncategorized

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Alvin Plantinga, Apologetics, Brian Morley, epistemology, Intuition, John Calvin, knowledge

John Calvin

Intuition 2: Rational Intuition

Rather than thinking of intuition as a non-rational, it is possible to consider intuition as consisting of some sort of information which we just know:

Those who espouse rational intuition insist that human beings know certain propositions are immediately to be true, without resort to inference; in other words, that all men possess certain underived a priori truths without any process of inference whereby these truths are derived. Rational intuition must therefore be clearly distinguished from mystical intuition.

Carl F. H. Henry, God, Revelation, and Authority, vol. 1 (Wheaton, IL: Crossway Books, 1999), 74. This a position which Christian thinkers have often advanced. For example, John Calvin argues that human beings have an intuitive sense of the divine:

There is within the human mind, and indeed by natural instinct, an awareness of divinity. This we take to be beyond controversy. To prevent anyone from taking refuge in the pretense of ignorance, God himself has implanted bin all men a certain understanding of his divine majesty. Ever renewing its memory, he repeatedly sheds fresh drops Since, therefore, men one and all perceive that there is a God and that he is their Maker, they are condemned by their own testimony because they have failed to honor him and to consecrate their lives to his will. If ignorance of God is to be looked for anywhere, surely one is most likely to find an example of it among the more backward folk and those more remote from civilization. Yet there is, as the eminent pagan says, no nation so barbarous, no people so savage, that they have not a deep-seated conviction that there is a God

John Calvin, Institutes of the Christian Religion 1 & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 43–44. A similar position is advocated by Alvin Plantiga:

A major thrust of his early apologetic work was to show that Christian belief can be rational even if unsupported by traditional evidence, there being in his view no adequate, noncircular arguments to had for belief in God. Yet he has never regarded faith as a fideistic leap. Rather, it is a kind of knowledge that can be had immediately because of the way we are created and cthe action of the Holy Spirit, producting in us what Calvin called the sensus divinatatus – an intellectually grounded by noninferential awareness of the divine ….

Brian K. Morley, Mapping Apologetics (Downers Grove: IVP Academic, 2015), 119. (As for apologetics, this is a unique book. It explains the nature of the various apologetic schools, there relationships to one-another; together with critiques and praises. I don’t know of any book like it. I work with Dr. Morley (and he even gave me my copy of the book – full disclosure), but I could not more highly recommend the book. I used it with my graduate students.)

Pilgrim’s Progress Study Guide Six (The Valley of the Shadow of Death)

16 Thursday Apr 2015

Posted by memoirandremains in affliction, Andrew Bonar, John Bunyan, John Calvin

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The prior post in this series may be found here: https://memoirandremains.wordpress.com/2015/03/11/pilgrims-progress-study-guide-5/

Christian in the Valley of the Shadow of Death:

Why does Christian go through the Valley of the Shadow of Death?
This letter from Samuel Rutherford helps us understand this passage:

WELL-BELOVED AND DEAR SISTER IN CHRIST,—I could not get an answer written to your letter till now, in respect of my wife’s disease; and she is yet mightily pained.[1] I hope that all shall end in God’s mercy. I know that an afflicted life looks very like the way that leads to the kingdom; for the Apostle hath drawn the line and the King’s market-way, “through much tribulation, to the kingdom” (Acts 14:22; 1 Thess. 3:4). The Lord grant us the whole armour of God.

….all God’s plants, set by His own hand, thrive well; and if the work be of God, He can make a stepping-stone of the devil himself for setting forward the work.

For yourself, I would advise you to ask of God a submissive heart. Your reward shall be with the Lord, although the people be not gathered (as the prophet speaks); and suppose the word do not prosper, God shall account you “a repairer of the breaches.”

And take Christ caution, ye shall not lose your reward. Hold your grip fast. If ye knew the mind of the glorified in heaven, they think heaven come to their hand at an easy market, when they have got it for threescore or fourscore years wrestling with God. When ye are come thither, ye shall think, “All I did, in respect of my rich reward, now enjoyed of free grace, was too little.” Now then, for the love of the Prince of your salvation, who is standing at the end of your way, holding up in His hand the prize and the garland to the race-runners, Forward, forward; faint not.

Take as many to heaven with you as ye are able to draw. The more ye draw with you, ye shall be the welcomer yourself. Be no niggard or sparing churl of the grace of God; and employ all your endeavours for establishing an honest ministry in your town, now when ye have so few to speak a good word for you. I have many a grieved heart daily in my calling. I would be undone, if I had not access to the King’s chamber of presence, to show Him all the business.

The devil rages, and is mad to see the water drawn from his own mill; but would to God we could be the Lord’s instruments to build the Son of God’s house….

Samuel Rutherford and Andrew A. Bonar, Letters of Samuel Rutherford: With a Sketch of His Life and Biographical Notices of His Correspondents (Edinburgh; London: Oliphant, Anderson & Ferrier, 1891), 50–51.

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Knowledge of Self Requires Knowledge of God

12 Thursday Feb 2015

Posted by memoirandremains in John Calvin

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Calvin, Epistimology, Institutes of the Christian Religion, knowledge

1. Without knowledge of self there is no knowledge of God
b(a)Nearly all the wisdom we possess, that is to say, true and sound wisdom, consists of two parts: the knowledge of God and of ourselves.3 eBut, while joined by many bonds, bwhich one precedes and brings forth the other is not easy to discern. eIn the first place, no one can look upon himself without immediately turning his thoughts to the contemplation of God, in whom he “lives and moves” [Acts 17:28]. For, quite clearly, the mighty gifts with which we are endowed are hardly from ourselves; indeed, our very being is nothing but subsistence in the one God. Then, by these benefits shed like dew from heaven upon us, we are led as by rivulets to the spring itself. Indeed, our very poverty better discloses the infinitude of benefits reposing in God. The miserable ruin, into which the rebellion of the first man cast us, especially compels us to look upward. Thus, not only will we, in fasting and hungering, seek thence what we lack; but, in being aroused by fear, we shall learn humility.4 bFor, as a veritable world of miseries is to be found in mankind, e(b)and we are thereby despoiled of divine raiment, our shameful nakedness exposes a teeming horde of infamies. Each of us must, then, be so stung by the consciousness of his own unhappiness as to attain at least some knowledge of God. bThus, from the feeling of our own ignorance, vanity, poverty, infirmity, and—what is more—depravity and corruption, we recognize that the true light of wisdom, sound virtue, full abundance of every good, and purity of righteousness rest in the Lord alone. To this extent we are prompted by our own ills to contemplate the good things of God; and we cannot seriously aspire to him before we begin to become displeased with ourselves. For what man in all the world would not gladly remain as he is—what man does not remain as he is—so long as he does not know himself, that is, while content with his own gifts, and either ignorant or unmindful of his own misery? Accordingly, the knowledge of ourselves not only arouses us to seek God, but also, as it were, leads us by the hand to find him.

2. Without knowledge of God there is no knowledge of self
bAgain, it is certain that man never achieves a clear knowledge of himself5 unless he has first looked upon God’s face, and then descends from contemplating him to scrutinize himself.6 For we always seem to ourselves righteous and upright and wise and holy—this pride is innate in all of us—unless by clear proofs we stand convinced of our own unrighteousness, foulness, folly, and impurity. Moreover, we are not thus convinced if we look merely to ourselves and not also to the Lord, who is the sole standard by which this judgment must be measured. For, because all of us are inclined by nature to hypocrisy,7 a kind of empty image of righteousness in place of righteousness itself abundantly satisfies us. And because nothing appears within or around us that has not been contaminated by great immorality, what is a little less vile pleases us as a thing most pure—so long as we confine our minds within the limits of human corruption. Just so, an eye to which nothing is shown but black objects judges something dirty white or even rather darkly mottled to be whiteness itself. Indeed, we can discern still more clearly from the bodily senses how much we are deluded in estimating the powers of the soul. For if in broad daylight we either look down upon the ground or survey whatever meets our view round about, we seem to ourselves endowed with the strongest and keenest sight; yet when we look up to the sun and gaze straight at it, that power of sight which was particularly strong on earth is at once blunted and confused by a great brilliance, and thus we are compelled to admit that our keenness in looking upon things earthly is sheer dullness when it comes to the sun. So it happens in estimating our spiritual goods. As long as we do not look beyond the earth, being quite content with our own righteousness, wisdom, and virtue, we flatter ourselves most sweetly, and fancy ourselves all but demigods. Suppose we but once begin to raise our thoughts to God, and to ponder his nature, and how completely perfect are his righteousness, wisdom, and power—the straightedge to which we must be shaped. Then, what masquerading earlier as righteousness was pleasing in us will soon grow filthy in its consummate wickedness. What wonderfully impressed us under the name of wisdom will stink in its very foolishness. What wore the face of power will prove itself the most miserable weakness. That is, what in us seems perfection itself corresponds ill to the purity of God.
John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 35–38.