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Kuyper, Common Grace 1.27a. What is the “knowledge” of good and evil?

08 Tuesday Nov 2022

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The previous post on Kuyper’s Common Grace, volume 1 may be found here.

Now on to the first question of chapter

Genesis 3:22 (ESV)

22 Then the Lord God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—”

What then is meant by the statement that the tree from which Adam and Eve were not to eat was the tree of the “Knowledge of Good and Evil.” The obvious answer, at least when we consider the frequency with which it is raised, is that the knowledge is the knowledge of experience. How could Adam and Eve “know” evil without being evil? I could know about arson or embezzlement or any number of crimes, without knowing what is like to commit such crimes. And perhaps the experience of evil would give me a different knowledge of the “good.”

Kuyper says that the held this position until he faced two objections with the explanation could not meet. Before we come to the objections, I would like to stop at Kuyper’s epistemic modesty, “it is fitting that one not begin by rejecting the work of one’s predecessors but by associating oneself with it.” Abraham Kuyper, Common Grace: God’s Gifts for a Fallen World: The Historical Section, ed. Jordan J. Ballor, Melvin Flikkema, and Stephen J. Grabill, trans. Nelson D. Kloosterman and Ed M. van der Maas, vol. 1, Abraham Kuyper Collected Works in Public Theology (Bellingham, WA: Lexham Press; Acton Institute, 2015), 236.

What then are the objections. The first derives from the word of God respecting the effect of Adam and Eve eating from the tree, “they have become like one of us, knowing good and evil.” God cannot have experiential knowledge of evil, therefore, the comparison does not work. Thus, the knowledge cannot mean “experiential” knowledge.

The second objection is that sinning gives us no experience of “good.” But I believe that objection can be met by merely stating experiential knowledge of evil throws experiential knowledge of good (which Adam did have prior to eating) into relief and thus one gains a sort of experience of good with could not be had before.

Kuyper suggests that the knowledge here refers to not the experience of the thing but the choice:

4           Let us choose what is right;

let us know among ourselves what is good.

Job 34:4 (ESV) In this passage, choose is parallel to know, as right is parallel to good. He gives as an example,  “For I have chosen him, that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham what he has promised him.” Genesis 18:19 (ESV) The ESV does the work for Kuyper, because the word translated “chosen,” “For I have chosen him” is the word ydh: the verb commonly translated as “to know.”  The KJV (for instance) has “For I know him.”

This at least makes the argument plausible: that we should understand ydh (commonly translated “to know”) as to choose. The next test is whether that translation makes sense of Gen. 3:22

Kuyper further clarifies this use of “know” for “choose”: I know a thing, I evaluate, I then choose. Does that make sense of Gen. 3:22?  Yes, the human being – rather than accept the valuation of God as to good and evil – has appropriate this power to himself.

Thus, the probation of Adam was, Will you allow God to make the determination of what is good or evil? Will commit moral valuation to me, or will you seek to make this determination yourself.

The tree thus provokes conscience, because conscience can only have play if there is a potential conflict between moral choices.

This leads to an understanding of human psychology. First, there is the evaluation. The evaluation of a thing as good or bad then brings the will to act based upon that judgment. However, that determination is subject to a further judgment of God. Conscience rightly working concurs with God on the moral valuation of a behavior, “Conscience is a conflict between two judgments: the judgment of man himself and that of God.” (242)

Such a determination corresponds well to the use of similar language by Paul:

Romans 1:28 (ESV)

28 And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done.

The first verb in that sentence, “see fit” comes from a verb which means to test and approve [dokimazo]

δοκιμάζωc: to regard something as genuine or worthy on the basis of testing—‘to judge to be genuine, to judge as good, to approve.’ μακάριος ὁ μὴ κρίνων ἑαυτὸν ἐν ᾧ δοκιμάζει ‘happy is the man who doesn’t cause himself to be condemned by what he judges to be good’ Ro 14:22; καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει ‘since they did not approve of retaining the knowledge of God’ or ‘… of acknowledging God’ Ro 1:28. For another interpretation of δοκιμάζω in Ro 1:28, see 30.98.

Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 363.

The word translated as “debased” mind means “not” tested or approved. If you will not evaluate God correctly, you will be evaluated as condemned. By not accepting God’s evaluation of good and evil, we become evaluated as evil (or we have a mind that cannot properly evaluate). This is then matched by Romans 12:1-2

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.

Romans 12:1–2 (ESV). Notice verse 2, you will be given the Spirit and thus in this transformation will begin to be able to test things to discern (by testing discern is the same verb dokimazo as used in Romans 1:28.

By eating the of the tree, Adam rejected God’s evaluation and was cast from the Garden. Romans 1:28 explains that having rejected God’s evaluation we are evaluated as debased (or we are unable to judge) and only in renewal of our mind can we begin to regain a right evaluation (by following God’s valuation).

Abraham Kuyper, Common Grace, 1.26

14 Tuesday Jun 2022

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Chapter 26

This chapter raises two issues, first the serpent. Kuyper takes it that Eve was surprised to hear from the Serpent. This is a disordering of nature: humans speak to and about animals, but speech moves in only one way.  She should have or must have realized this was some alien power. In Genesis 2:15, God instructed Adam to “keep” the Garden.  That would infer that something dangerous was about.

The verb sh-m-r, to keep, does mean (in appropriate places) an action to protect or preserve.  For instance, in 1 Samuel 25:12, David speaks of “guarding” Nabal’s property. As Wenham explains, “Similarly, שׁמר “to guard, to keep” has the simple profane sense of “guard” (4:9; 30:31), but it is even more commonly used in legal texts of observing religious commands and duties (17:9; Lev 18:5) and particularly of the Levitical responsibility for guarding the tabernacle from intruders (Num 1:53; 3:7–8). Gordon J. Wenham, Genesis 1–15, vol. 1, Word Biblical Commentary (Dallas: Word, Incorporated, 1987), 67.

This leads to the question, “Guard against what?” It does seem odd, at first glance, to see a command to “protect” when all is very good Adam is in Paradise. Thus, Kuyper is correct to see the implied danger in the command “to keep.”  Kuyper thinks she must have known of

When a beast appears disrupting the natural order, he should have been recognized immediately as the danger previously warned against. Kuyper asserts Eve did know this was the alien power.

The second issue addressed in this chapter is the counter-factual: What if they had withstood the test? They would have known God better as their king and law giver. Their sin did open up a world of knowledge to them. It was an actual form of knowledge, because God sought to bar them from the Garden by armed Cheribum.

Adam and Eve were deluded in what they obtained: they did not actually raise to the preeminence of determining right and wrong in an absolute sense; merely in a rebellious manner refusing to accept God’s pronouncement.  This disruption of the proper relationship with God has left us poor humans with a bad conscience.  He refers to that status as a “holy sensation to feel shame.”

We are thus left with shame were there was once honor.  It perhaps useful to note at this place that we are promise “honor” at the return of Christ (1 Peter 1:7) and we destined for “glory”. (Rom. 8:30) Such honor and glory will then replace all shame which we now experience.

Abraham Kuyper, Common Grace 1.25

18 Monday Apr 2022

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The previous post on Common Grace may be found here.

In the 25th chapter, Kuyper asks what sort of consciousness did Adam possess? What could it possibly mean to Adam to be told of death & life? How could Adam know what was presented him when he met Eve (or Eve, Adam)?

Kuyper argues that Adam and Eve were possessed of a moral clarity which would escape us at this point: The law of God was not merely an appendage to their knowledge, it was the framework of their understanding.

Moreover, the content of their knowledge would be bracketed with their conscious realization that I was not but now I am. 

Having moral capacity and an understanding of existing or not Adam had the capacity to understand the prohibition to not eat from that Tree. It was an arbitrary command, in the sense that it was not immediately apparent from the natural ordering of the world. To not strike Eve when she came to him would be part of the natural moral order: it is good to not hurt this fellow human being.

But what motivation would then exist to refrain from the Tree. It is not a question of natural law, but a question of positive command: why obey this positive command? Or, as Kuyper puts it, will you obey because it is good, or will you obey because God has so commanded it. The goal was that Adam would obey because of fealty to God.

He provides an analogy: If you give one a command and the other demands an explanation, (what is the purpose of this command, what will be the benefit to me and so on), eventually obedience will not be obedience to command but rather is a decision that I think this is a good idea.

The moral development of Adam was thus to be two-fold: first, there was the development of the delight in good and doing good. Second, this development and delight in good was to be because it was given by God. 

The apparent insignificance of the command, this tree and not some other, had in it the point of the commandment: there could be no motivation for the command beyond God’s authority.

The purpose of the command was to test Adam to see if he would obey because he had been so commanded by God.

Kuyper, Common Grace 1.24, Language

04 Saturday Dec 2021

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The previous post in this series may be found here.

What sort of effect did the tree of “conscience” as Kuyper calls, the Tree of the Knowledge of Good and Evil. Kuyper rules a primarily physical effect because the response of the pair to Adam’s eating was the realization of shame. They were not immediately poisoned by the fruit, but they did immediately have a different understanding of themselves. 

He further notes that it was language which led to their trouble, in that the Serpent tempted them by speaking. 

This raises an interesting question: “what meaning language had for Adam and Eve in paradise.” The way in which the original pair related to language could have been different than the way in which we understand language, because we have more social background and experience for the words we use.

We develop concepts through and with language over the course of time.

For instance, what did “die” mean to someone who had never seen another human being die? And yet, we must not overdo this consideration. The text indicates that God was speaking to Adam and that God understood that Adam would know the meaning of the words.

“In addition, however, the notion that Adam understood language still only imperfectly cannot be reconciled with the rest of the narrative. In the first part of the story, Adam listens more than he speaks, but it is entirely different in the continuation of the narrative. There, with astuteness and nuance Eve argues with Satan, and Satan with her. Then she reasons with Adam.”

Thus, Kuyper concludes, that this capacity to use language effectively must have been something known to Adam and Eve. If they were “wise, holy, and righteous” then they must have had linguistic ability: these aspect require capable thought and thought requires language. 

Kuyper rejects a quasi-evolutionary understanding of language (he calls it a “patchwork”) whereby we point at the same object and make an arbitrary sound which “means” that object. 

Instead, he sees the capacity and use of language as a necessary element in the creation of Adam. The original speech of human beings then later broke into families (particularly after the confusion of language (Gen. 11)). He references the evidence, which had shown remarkable coherence and development of languages. He makes no extended discussion of this point other than saying here is some evidence.

He makes an interesting comparison then to animals which operate by instinct – such as the bee making a honeycomb. But we come to our abilities through development and learning (which would necessitate language). 

Now, if we have the capacity to develop the ability to form and use complex concepts there is no inherent reason that God could not grant to Adam the fully developed capacity at creation (much as Adam was not created an infant who then fared for himself for decades). 

Kuyper, Common Grace, 1.20

13 Saturday Mar 2021

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In this chapter, Kuyper considers the issue of original righteousness in Adam when created. To explain man as the image of God, Kuyper uses the language of a mirror (as Lints in Identity and Idolatry). When God created humanity, at the moment of creation, the reflection was there: “In creating man, God makes for himself a mirror in which he wants to see his own image as clearly as the nature of the creaturely makes this possible.” This was not an addition to Adam, but was inherent in Adam.

Here is a critical distinction between the Reformed and Roman positions. The original righteousness of Adam was not a gracious addition to nature.  The importance of this doctrinal distinction was addressed in the previous chapters, here and here. 

Kuyper next contends that the matters of creation can be in a state of maturity: particularly with respect to the formation of Adam. That is, God did not create a baby and then wait 20 years for the baby to be an adult.

Having considered the creation of the body, Kuyper turns to the soul, Adam’s spiritual existence. He makes mention here of the relatively new discipline of psychology as a “soul science” (this volume was originally published in 1902).  He then asks the pointed question, What do we really know about the essence of the soul – beyond what is said in Scripture? We can look at effects, but what is happening there in the soul is a kind of mystery. 

As an aside, it would be difficult to say that we know all that much more than Kuyper. Certainly there have been behavioral observations and untold thousands of college freshman have been duped into disclosing their willingness to lie or their preference for this or that in response to graduate students’ experiments. Yet, what is really happening, what is the essence is still a mystery. 

Thus, as Kuyper says we should be thankful for anything God has told us of ourselves. We know there is a development of sorts. And here he begins to make observations. 

There are elements of our maturation which begin “inside” if you will. There are native abilities, dispositions, and such which mature as the child interacts with his environment and matures. Now Adam’s body was matured, but what of his soul? Was he born with a fully matured soul? To make sense of what we are told of Adam, we must conclude that he a fully matured soul.

This then raises an issue. While I could understand a fully matured body – because the growth of a body comes from the body itself; a fully matured soul is more difficult to understand, because the maturity of the soul comes about through interaction with the environment. Again, Adam must have been fully matured in his intellectual and emotional capacity. 

Then finally what of his religious capacity—and this brings us to the question of original righteousness from a different direction. And here we must contend he was in a state of maturity and holiness. But this is not to say that he was incapable of further growth or maturation. Just as an old scholar can still learn, despite having obtained to righteousness, even so Adam was able to further mature.

And so when we speak of original righteousness, we mean that he not defect of morality nor inclination away from the law of God. He was no double-minded but rather of full accord with his position as a creature before, created for God’s glory, to display God as in a mirror. This is what is meant by “original righteousness.”

“Thus in paradise there was spiritual perfection, though not yet the final consummation, in the three spheres of intellect, morality, and religious life.”

Kuyper, Common Grace.19 (Original Righteousness Continued)

01 Tuesday Dec 2020

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The previous post in this series may be found here.

Kuyper continues on with the issue of original righteousness in Adam: Was righteousness a supernatural addition to human nature? In this chapter Kuyper examines the issue from a different direction: Whence disordered or rebellious desire in human beings?

He presents the contrast between the Roman Catholic and the Reformed understanding of the question. 

The Roman Catholic view (he cites to Bellarmine) explains it thus: The mater which makes up human nature is inherently subject to this defect. To create a human being is to create a being capable of defecting and such defection is an unavoidable consequence of making human beings from matter:

Bellarmine, the skillful Roman Catholic polemicist, who has argued the case for the Roman Catholic side of this doctrine most thoroughly, returns time and again to the point that the temptation to sin lies in the makeup of our nature. Thus he says among other things, “The desire of the flesh is at present a punishment for sin, but for man in his natural state this condition would undoubtedly have been natural, not as a given positive aspect of his nature, but as a deficiency, yes, even as a certain sickness of his nature, that flowed from the constitution of matter.”

If this is so, then there is something matter which is inherently contrary to God. If God could have created a human without this defect inherent in matter, then God could have/should have done so. That God did not create such a human being argues that God could not make such a being and still use matter. There thus must be something ultimately incorrigible in matter.

So, the “fountain of sin” lies in the very fact that we are human beings: which is a deduction Kuyper makes from Bellarmine’s understanding of human nature. Since this “fountain” bubbles up as its own accord, a sinful desire is not sinful. It only become sinful when the will consents to the desire. There must be a second move to turn a desire for sin into a sinful desire. 

He makes the observation that the Reformed and Roman Catholic positions differ not on the doctrine of the Trinity but on the doctrine of humanity. Our anthropologies differ: this is the place where the two diverge. Sin does not have its origin in something inherent in the physical body and the soul, but rather has its source in the spiritual (not the physical). Satan a pure spirt without body introduced humanity to sin. 

Human beings were created with original righteousness, not as a supernatural addition but as something inherent in humanity – but that this original righteousness exists in our dependence – not independence from God. 

Kuyper then draws out an implication from this fact of dependence: Human beings were not created with humanity as the end, the purpose of humanity. Human beings were created for God and God’s purposes. Human beings were specifically created to glorify God; God creates us for His glory. 

There is another corollary which Kuyper draws: If human beings have some purpose other than God’s glory, if there is some purpose, some end which we should/may achieve other than God’s glory, then God becomes an instrument to help us achieve that end. God becomes a tool in our effort to achieve our glory. 

God created Adam in such a way, with excellency and glory, because such an Adam was needful for God’s aim. God did not need Adam, but it did please God to create Adam and to work through Adam and to so sustain Adam by grace. 

Kuyper, Common Grace 1.18 (The Nature of Original Righteousness)

22 Thursday Oct 2020

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In the 18th chapter, Kuyper analyzes the nature of Adam’s original righteousness. He first considers the Roman Catholic position: In Adam’s pre-Fall state, he consisted of body and spirit, horse and rider. The body, the horse, was possessed by original nature of concupiscence: desire was in man by God’s creation:

This tendency, called concupiscence, was not itself sin, but could easily become the occasion and fuel for sin. (But cf. Rom. 7:8; Col. 3:5; 1 Thess. 4:5, Auth. Ver.). Man, then, as he was originally constituted, was by nature without positive holiness, but also without sin, though burdened with a tendency which might easily result in sin.

L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 209. Thus, to keep man in order God gave the spirit as a rider for the horse. But since this would easily let men fail, God also bestowed a supernatural grace upon man of righteousness. As Charles Hodge explains:

According to their theory, God created man soul and body. These two constituents of his nature are naturally in conflict. To preserve the harmony between them, and the due subjection of the flesh to the spirit, God gave man the supernatural gift of original righteousness. It was this gift that man lost by his fall; so that since the apostasy he is in the state in which Adam was before he was invested with this supernatural endowment. 

Charles Hodge, Systematic Theology, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 103. Thus, freedom of choice remained in humanity after the Fall:

But the capacity to choose by one’s free will nevertheless continued in the sinful part of the human spirit, and today free will remains the starting point of moving toward spiritual perfection, if not in the Pelagian sense then at least in the manner of the semi-Pelagians.

Thus, the conflict within the human being is a conflict between desire and reason; and it was by the addition of a supernatural grace that Adam was in a state of original righteousness. 

The Reformed view differs at this point. Original righteousness was part of the original nature of humanity; it was not added by supernatural power. The fall of the Fall was not the loss of supernatural grace but rather corruption. He cites to Lord’s Day question 7 of the Heidelberg Catechism, “hence our nature is become so corrupt.” 

Kuyper insists that it was not the loss of essence but the corruption of nature, the two terms being distinguished:

Essence and nature, so they maintained, must be distinguished. The essence is the abiding, while nature is the changeable, such that sin did change the functioning of the nature of man, but the essence of man has remained what it was, and will remain so, even if it descends forever into the place of damnation. In Satan as well, the essence of the angel remains unchangeably the same; only his nature has, with regard to its function, changed completely into its opposite. The same is equally true of mankind.

As he works through the warrants for these positions, Kuyper first notes that the Roman view implies that man was defective in that he needed an additional to be holy. The second argument is that man in and of himself was defective in this respect then some of a different kind must be added to keep him in line; as if an angel were given to protect him. 

There is an interesting implication of this distinction: is a desire toward something in and of itself. In Roman Catholicism a desire without acquiescence of the will is not sinful – because the capacity for such desire is inherent in the human being. As the Roman Catholic Encyclopedia explains:

From the explanation given, it is plain that the opposition between appetite and reason is natural in man, and that, though it be an imperfection, it is not a corruption of human nature. Nor have the inordinate desires (actual concupiscence) or the proneness to them (habitual concupiscence) the nature of sin; for sin, being the free and deliberate transgression of the law of God, can be only in the rational will; though it be true that they are temptations to sin, becoming the stronger and the more frequent the oftener they have been indulged.  

Bavinck explains the development of this position in Scholatisticism:

Scholasticism, furthermore, began gradually to distinguish between primo-primi, secundo-primi, and plane deliberati desires, that is, those thoughts and desires that arise in us spontaneously before any consent of the will and are not at all sinful; those against which the will has offered resistance but by which it has been overpowered and which are venial sins; and those to which the will has consciously and fully consented and which are mortal sins. Added to this was the fact that the conception of original sin was becoming ever weaker and original sin itself viewed as wholly eradicated by baptism. What remained, concupiscence, was itself not sinful but only a “possible incentive to sin.” Rome, accordingly, decreed that the guilt and pollution of original sin was totally removed by baptism, that though concupiscence remained, it does not injure those who do not consent to it and can only be called sin “because it is of sin, and inclines to sin.”

Herman Bavinck, John Bolt, and John Vriend, Reformed Dogmatics: Sin and Salvation in Christ, vol. 3 (Grand Rapids, MI: Baker Academic, 2006), 142–143. But in Reformed doctrine, the desire itself is sinful; such sinful desires are culpable before God:

The idea that original righteousness was supernaturally added to man’s natural constitution, and that its loss did not detract from human nature, is an un-Scriptural idea, as was pointed out in our discussion of the image of God in man. According to the Bible concupiscence is sin, real sin, and the root of many sinful actions. 

L. Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 236. This had an interesting playout in the Reformed world with the Revoice Conference. You can read about it here.

Kuyper, Common Grace 1.17: The Two Trees

18 Friday Sep 2020

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In chapter 17, Kuyper considers the nature of the Tree of Life and the Tree of the Knowledge of Good and Evil. 

He considers at some length the question of the trees being a symbol and the extent to whether they were given to strengthen faith and the nature of faith.

But the point which occupies the majority of this chapter concerns the dichotomy of the two trees: one tree of life, one tree of wisdom. He parallels the two trees to the two aspects of human life, a physical life and an intellectual or spiritual life.

The tree of life – in Paradise – would have stood as a pointer to an eternal life, which we will obtain in the New Earth. But in Paradise, Adam still needed to eat and sustain life. But there is a promise of something more than the maintenance of life.

The tree of knowledge was to provide another sort of good.

He here makes some fascinating observations. The pair in the Garden were expected to desire to eat from the tree to sustain their physical life. But, when it came to knowledge, they were explicitly forbidden to seek such knowledge from natural means. They were to refrain from that tree.

The knowledge which God had for them came first from refraining to take and obeying the command. They were too seek that knowledge not from the tree but from God.

Then, having fallen by their reversal of God’s instruction for the trees, they were faced with the prospect of continual physical life – should they have taken from the Tree of Life. That would have been a catastrophe beyond measure.

Where then does this leave us. Alone in the world, remembering those trees:

Today the extravagant sinner still grasps for all that nature offers him to strengthen his body weakened by sin, so that he can all the more freely indulge his appetite for sin. The urge to do this springs up of its own accord. Sin gives a feeling of weakness, also in relation to the body. And the first thing the sinner does is to seek not the welfare of his wounded soul, but the renewal of strength for his weakened body. And what then was more natural than that fallen man, feeling God’s wrath upon him and threatened in his existence, was in the first place intent on taking from the tree of life and seeking in its fruit the strengthening of his life?

This quotation reminds of how Nietzsche spoke of the “last man,” pathetic and obsessed with health:

The earth is small, and on it hops the last man, who makes everything small. His race is as ineradicable as the flea-beetle; the last man lives longest….

One is clever and knows everything that has ever happened: so there is no end of derision. One still quarrels, but one is soon reconciled—else it might spoil the digestion.

One has one’s little pleasure for the day and one’s little pleasure for the night: but one has a regard for health.

And so the irony of our state: in seeking to be gods, we became small and weak — even the smallest strand of virus, a necklace of amino acids so small as to be incomprehensible may fell us. And we spend are small lives obsessed with health.

Kuyper Common Grace, 1.16

03 Thursday Sep 2020

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Kuyper’s 16th chapter concerns two related concepts: First, he considers the duration of human life and how that has changed since the Fall. Second, he considers the question, What would have happened if Adam had not sinned.

As to the first, he notes that human life has fallen off significantly in duration and vigor since the time of the Patriarchs. A matter unknown to Kuyper is that recent genetics research has demonstrated that human life has in fact degenerated.

The work of John Sanford on this point has been remarkable. He has coined the term “genetic entropy”. In short, as genetic material is duplicated (which is necessary for both our own continued existence and for the continuation of the species) it accumulates errors:

“What is Genetic Entropy?  It is the genetic degeneration of living things.  Genetic entropy is the systematic breakdown of the internal biological information systems that make life alive.  Genetic entropy results from genetic mutations, which are typographical errors in the programming of life (life’s instruction manuals). Mutations systematically erode the information that encodes life’s many essential functions.” 

And thus as we have continued on, rather than becoming stronger, we become weaker as individuals and as a species. That our life expectancy has decayed is simply a matter to be expected.

Lest one think that this is merely cherry picked creationist reading of the evidence I proffer, “That Classic Image Everyone Uses to Illustrate Evolution Is Actually Wrong” published on sciencealert.com, March 8, 2020:

Yet this is one of the most predominant and frustrating misconceptions about evolution. Many successful branches of the tree of life have stayed simple, such as bacteria, or have reduced their complexity, such as parasites. And they are doing very well.

In a recent study published in Nature Ecology and Evolution, we compared the complete genomes of over 100 organisms (mostly animals), to study how the animal kingdom has evolved at the genetic level.

Our results show that the origins of major groups of animals, such as the one comprising humans, are linked not to the addition of new genes but to massive gene losses.

This loss of information results in a degradation of human life. This degradation was not the original plan, but came in as the result of sin. Rom. 5:12.

What then would have happened had Adam not sinned? Perhaps he would not have died, but was the Garden simply the beginning and the end of the story of humans. Kuyper argues for a progress based upon a comparison of the Garden and what God has prepared for humanity in its culmination.

He notes the mutability of humanity and the possibility of sin which exists at the time of creation and Adam’s existence in the Garden. This is apparent from the fact of a test and a fall. This contrasted with the Kingdom to come, where “not only is there no sin, but any entering of sin is utterly inconceivable.“

Along this same axis of comparison, he notes that Paradise could be lost, but the eternal Kingdom will not fail; human nature could be corrupted in the Garden, but it will be established upon a sure foundation in the kingdom to come.

From this we can conclude that Garden, though very good was not the permanent condition.

Kuyper, Common Grace, 1.15

20 Thursday Aug 2020

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The previous post on Kuyper’s Common Grace made found here.

In chapter 15, Kuyper considers the how the environment of humanity has corresponded to our spiritual state. In a state of innocence, we lived in the Garden. Under sin, we live in a fallen world in a body subject to illness and death. Under damnation, we live in hell. But redeemed and restored, we are fitted for heaven. These correspondences of our body and our circumstance could be considered from the point of view of our desires and thoughts et cetera.

The original state of humanity, the Garden, is no more and can only be imagined – since it could not be found. When we think of the Garden must realize a few things: First, the Garden of Eden was a place; it was not the entire world. Adam and Eve were driven out of the Garden. Second, the Garden was not what we might consider a Garden, not the least because four great rivers ran through it. Third, the Garden was no a place of quite, but rather a place of superabundant life. 

The only trouble of the Garden, for Adam, was that he was alone. The animals were with other animals; but Adam had no other like himself. But human beings were created for society – not for endless solitude. And thus, God made Adam, but he took Eve from Adam’s body. The connection there was so profound that a marriage can no only approximate and recall that original bonding, as he writes, “it is a weak effort to restore and redress what was lost through sin.”

There are two additional points of some interest in this chapter. First, he contends that animals were made in the image of human beings (thus reversing the Darwinian contention, that we came from animals). His argument at this point cannot be put more succinctly than has already put it:

When God created the animals, he already knew within himself the human being he would create, and he knew that human being in soul and body. And in order that that animal world would be suited to man and would not be too alien to man, but as it were, a part of his own life, God created the animal world in such a way that, in increasing measure, the bodies of the animals contained a clear foreshadowing of the body he had intended and ordained for man. We can also express this succinctly: God created the animals in the image and likeness of humankind.

His contention is clear and the argument makes some sense. But I am not sure that I would phrase it as Kuyper has done. That there is a sort of correspondence between human beings and animals is abundantly clear. There is a likeness between the two – and a likeness which is quite different than the similarities between human and spiritual beings mentioned in the Scripture. But I am not certain that “image of” is the correct way to capture that similarity. But anyway, there it is.

Second, a far more helpful point concerns the nature of human desire and aspiration. In Andrea del Sarto, Browning’s artist muses:

Ah, but a man’s reach should exceed his grasp, 

Or what’s a heaven for?

Kuyper picks up the matter of aspiration as follows:

The heart virtually never strives after a higher ideal. But the heart should do that. We must not put the condition of our highest desire lower than God has ordained it for us. When we do that, we demean our life and surrender that which God has destined for us and has by grace ordained for us once again. It dulls us when we settle for less. We then miss less because we desire less. We make ourselves less sensitive, and therefore have less pain. But that impassivity then also brings us into a false situation, falsifies the standard whereby we measure things, and distorts our view of the past and of the future. And what we also must not forget is that our sense of guilt suffers from this, because when we do not clearly recognize from how high a state of bliss and heavenly overabundance we have fallen, we cannot gauge the depth into which sin has thrown us. It is therefore not an indifferent, incidental matter to clearly perceive in what state of bliss God had originally placed humankind. Only when we form the correct conception of this state of bliss do we understand what has been thrown away through sin and has been lost, and also what the ideal is toward which we reach in Christ.

In The Parable of the Ten Virgins, Thomas Shepherd contends a holy life in this world derives from just such a state of desire:

Let the reproach of earthly mindedness, cast upon the face of Christians, be wiped off by your carriage being heavenly, holy, loosened from things below. Art thou in heaven with an earthly heart Is not heaven good enough for thee? Cannot that content thee which many have desired to see, and could not see, even the Lord Jesus, the King of Glory in his beauty, in the assembly of the saints.

Thus, that desire for what is lost and what is to come orient us correctly in this world. To be too comfortable is to be lost; it is like being pleased with being in the airport lobby and not the destination.