A Brief G. Vos Bio and BT Lesson

Joel Beeke on Cornelius Van Til

From the New Horizons (May 1995) magazine of the OPC.

Click on pic to enlarge.

The Glories of the Two Cities

Another way to delineate the antithesis of believer and unbeliever is in the area of glory. The former desires the glory of God, the latter the glory of self.

"Accordingly, two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord. For the one seeks glory from men; but the greatest glory of the other is God, the witness of conscience. The one lifts up its head in its own glory; the other says to its God, 'Thou art my glory, and the lifter up of mine head.' In the one, the princes and the nations it subdues are ruled by the love of ruling; in the other, the princes and the subjects serve one another in love, the latter obeying, while the former take thought for all. The one delights in its own strength, represented in the persons of its rulers; the other says to its God, 'I will love Thee, O Lord, my strength.' And therefore the wise men of the one city, living according to man, have sought for profit to their own bodies or souls, or both, and those who have known God 'glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise'—that is, glorying in their own wisdom, and being possessed by pride—'they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.' For they were either leaders or followers of the people in adoring images, 'and worshipped and served the creature more than the Creator, who is blessed for ever.' But in the other city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, 'that God may be all in all.'" (Augustine, City of God, Book 14, Chap. 28)

The Decalogue of Covenantal Apologetics

1. The faith that we are defending must begin with, and necessarily include, the triune God— Father, Son, and Holy Spirit— who, as God, condescends to create and to redeem.

2. God's covenantal revelation is authoritative by virtue of what it is, and any covenantal, Christian apologetic will necessarily stand on and utilize that authority in order to defend Christianity.

3. It is the truth of God's revelation, together with the work of the Holy Spirit, that brings about a covenantal change from one who is in Adam to one who is in Christ.

4. Man (male and female) as image of God is in covenant with the triune God for eternity.

5. All people know the true God, and that knowledge entails covenantal obligations.

6. Those who are and remain in Adam suppress the truth that they know. Those who are in Christ see that truth for what it is.

7. There is an absolute, covenantal antithesis between Christian theism and any other, opposing position. Thus, Christianity is true and anything opposing it is false.

8. Suppression of the truth, like the depravity of sin, is total but not absolute. Thus, every unbelieving position will necessarily have within it ideas, concepts, notions, and the like that it has taken and wrenched from their true, Christian context.

9. The true, covenantal knowledge of God in man, together with God's universal mercy, allows for persuasion in apologetics.

10. Every fact and experience is what it is by virtue of the covenantal, all-controlling plan and purpose of God.

(K. Scott Oliphint, Covenantal Apologetics: Principles and Practice in Defense of Our Faith [Illinois: Crossway, 2013])




You can find Dr. Oliphint discussing covenantal apologetics at Reformed Forum here.

More apologetics posts:

Machen on the Perichoresis Between Evangelism and Apologetics

John Calvin's Influence on Reformed Apologetics

Van Til and the Perichoresis of Apologetics and Evangelism

Self-Knowledge

"Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other. For, in the first place, no man can survey himself without forthwith turning his thoughts towards the God in whom he lives and moves; because it is perfectly obvious, that the endowments which we possess cannot possibly be from ourselves; nay, that our very being is nothing else than subsistence in God alone. In the second place, those blessings which unceasingly distil to us from heaven, are like streams conducting us to the fountain. Here, again, the infinitude of good which resides in God becomes more apparent from our poverty. In particular, the miserable ruin into which the revolt of the first man has plunged us, compels us to turn our eyes upwards; not only that while hungry and famishing we may thence ask what we want, but being aroused by fear may learn humility. For as there exists in man something like a world of misery, and ever since we were stript of the divine attire our naked shame discloses an immense series of disgraceful properties every man, being stung by the consciousness of his own unhappiness, in this way necessarily obtains at least some knowledge of God. Thus, our feeling of ignorance, vanity, want, weakness, in short, depravity and corruption, reminds us, that in the Lord, and none but He, dwell the true light of wisdom, solid virtue, exuberant goodness. We are accordingly urged by our own evil things to consider the good things of God; and, indeed, we cannot aspire to Him in earnest until we have begun to be displeased with ourselves. For what man is not disposed to rest in himself? Who, in fact, does not thus rest, so long as he is unknown to himself; that is, so long as he is contented with his own endowments, and unconscious or unmindful of his misery? Every person, therefore, on coming to the knowledge of himself, is not only urged to seek God, but is also led as by the hand to find him." (John Calvin, Institutes I.1.1)

It is interesting how Calvin opens up his magnum opus extolling the virtues of self-knowledge.

Noteworthy is the fact that this is no gnostic inward-curving but a knowledge of self borne out of a knowledge of God. If all of the Christian life is repentance, as rightly asserted by Martin Luther, then all of this life entails an increase in both the knowledge of God and self, which increase is facilitated by the perichoresis between the two, resulting in repentance that would only cease upon death or the return of Christ.

Knowing oneself through the circumstances of life is only possible if these particular events are interpreted through the grid of God's Word. To benefit from the ups and downs of life in terms of engendering the repentance that breeds sanctification, love and knowledge of God's Word is indispensable.

Write More to Read More

The bulk of my reading lately has been focused on family and marriage books. I got myself Paul Tripp's "What Did You Expect?? (Redeeming the Realities of Marriage)", Andreas J. Köstenberger's "God, Marriage, and Family (Rebuilding the Biblical Foundation)", and Richard Phillips' "The Masculine Mandate (God's Calling to Men)."

Providence seems to have deemed it fitting to rock this area in my life in order to improve it, and the Lord did not leave me wanting for wisdom by guiding me to these works penned by His servants.

With that said, I realize I need to up the ante on my reading. I still have Turretin's IET and Bavinck's RD to go through, along with a host of other books that are more of the ST and BT type. Alan Parsons Project got it right when it sang, "time, keeps flowing like a river." I need to make more time for reading. But I realized that I read more when I wrote and I have not blogged for a couple of months now. So to read more, I need to write more.

This is to tell you that I plan on blogging more (in order to read more) and hopefully to have it continue on until the Lord's appointed time of cessation.

By His grace, may this blog bless you as it has blessed me in its writing.

Rev. Allen Vander Pol on the Doctrine of Scripture at PCovRC

Dr. K. Scott Oliphint, in this wonderful ReformedForum broadcast entitled, Nature and Scripture, remarked that the Reformation's chief contribution, arguably, is the regrounding of epistemology on Scripture.

In line with this, Rev. Allen Vander Pol of Miami International Theological Seminary will be conducting a seminar at Pasig Covenant Reformed Church on the doctine of Scripture entitled, "That Word Above All Earthly Powers."

This is a FREE seminar on a very important topic, so you wouldn't want to miss it!

Trueman on Bavinck as Model

I am blessed to own Herman Bavinck's 4-volume "Reformed Dogmatics" and the John Bolt-edited, "The Last Things." And though Cornelius Van Til chides Bavinck for instances of excursions into autonomous reasoning, still the latter's influence on the former is undeniable.

In this short article, Dr. Carl Trueman extols the virtues of Bavinckism.

Sinclair Ferguson's "A Preacher's Decalogue"

I've been teaching in my church's Saturday theology and Sunday School classes for about a month now and I still can't shake off the feeling of inadequacy. Perhaps this is actually a good thing, as it keeps me begging for fresh supplies of God's grace and enablement every time I wear the teacher's moccasins. I am greatly encouraged (and surprised!) that my pastor is very supportive and has told me that the congregation actually enjoys my Sunday School classes—surprised because I can't see why. I feel that my oral communication sorely needs improvement (I have a stutter), and to hear that the people of my church profit from my blunderings is a great consolation.

Dr. R. Scott Clark told me the following, after I asked for advice following a Sunday School class wherein I particularly felt that I did a poor job: "Teaching requires practice & trust in the Lord's mercy. Real teaching is a dying to self." Needless to say, this was just what the doctor ordered. I realized that teaching is a giving of oneself to the student, done in the spirit of service, with his edification in heart and mind. From then on, I resolved to approach teaching mindful of the fact that I am serving my Lord and tending to His sheep, and performance anxiety introspection is best countered by assuming the humble posture of a servant.

The following article by Sinclair Ferguson, from Themelios (Vol. 36, Issue 2, Aug 2011), although about the preacher and preaching, I believe has wisdom to impart even to the mere teacher:

You'll Love THIS Room

So "The Elephant Room" made you puke so hard you had to eat a second lunch? Fret not. "No Compromise: Ever" will not only fill your heart and mind with sound, theological meat, it's bound to go well with whatever you're having for that second lunch.

What Consumes You?

It's been a while since my last post and I have an inkling (as far as my knowledge of my own heart is concerned) as to the reason. You see, I recently acquired an iPod touch 4G and I haven't been able to put it down. It seems that Apple's reputation is indeed well-deserved! There's just something about the look, feel, and functionality of these gadgets that make you want to incessantly poke at them. LOL.

With that said, I want things to go back to the way they were. I want to get back to the raw and organic. To the shuffling of paper on my fingers, the digging deep into the thoughts of the Reformed thinkers whom I esteem, and to the reflection on the insights gained through the former via this blog.

These words by John Owen helped me rekindle the flames:

"The souls of men do naturally seek something to rest and repose themselves upon, — something to satiate and delight themselves withal, with which they [may] hold communion; and there are two ways whereby men proceed in the pursuit of what they so aim at. Some set before them some certain end, — perhaps pleasure, profit, or, in religion itself, acceptance with God; others seek after some end, but without any certainty, pleasing themselves now with one path, now with another, with various thoughts and ways, like them, Isa. lvii. 10 — because something comes in by the life of the hand, they give not over though weary. In what condition soever you may be (either in greediness pursuing some certain end, be it secular or religious; or wandering away in your own imaginations, wearying yourselves in the largeness of your ways), compare a little what you aim at, or what you do, with what you have already heard of Jesus Christ: if any thing you design be like to him, if any thing you desire be equal to him, let him be rejected as one that has neither form nor comeliness in him; but if, indeed, all your ways be but vanity and vexation of spirit, in comparison of him, why do you spend your 'money for that which is not bread, and your labour for that which satisfieth not?'

You that are yet in the flower of your days, full of health and strength, and, with all the vigour of your spirits, do pursue some one thing, some another, consider, I pray, what are all your beloveds to this Beloved? What have you gotten by them? Let us see the peace, quietness, assurance of everlasting blessedness that they have given you? Their paths are crooked paths, whoever goes in them shall not know peace. Behold here a fit object for your choicest affections, — one in whom you may find rest to your souls, — one in whom there is nothing will grieve and trouble you to eternity. Behold, he stands at the door of your souls, and knocks: O reject him not, lest you seek him and find him not! Pray study him a little; you love him not, because you know him not. Why does one of you spend his time in idleness and folly, and wasting of precious time, perhaps debauchedly? Why does another associate and assemble himself with them that scoff at religion and the things of God? Merely because you know not our dear Lord Jesus. Oh, when he shall reveal himself to you, and tell you he is Jesus whom you have slighted and refused, how will it break your hearts, and make you mourn like a dove, that you have neglected him! and if you never come to know him, it had been better you had never been. Whilst it is called Today, then, harden not your hearts.

You that are, perhaps, seeking earnestly after a righteousness, and are religious persons, consider a little with yourselves, — has Christ his due place in your hearts? is he your all? does he dwell in your thoughts? do you know him in his excellency and desirableness? do you indeed account all things 'loss and dung' for his exceeding excellency? or rather, do you prefer almost any thing in the world before it? But more of these things afterward." (Of Communion with God the Father, Son and Holy Ghost)

The Underdog Scales and Plumbs

Simplicity has often been associated with humility, and this is not without viable cause. However, in the area of the Scriptures and its study, this same criterion has paved the way for much disguised pride.

There is overweening hubris in the distaste for deep, theological reflection. The proud man contents himself with the simplicity of "moralistic, therapeutic, deistic" chaff, whereas the Underdog, with profound affection for God and His revelation, seeks to scale the heights and plumb the depths of the wheat of His Word.


Francis Turretin observes:

For we unhesitatingly confess that the Scriptures have their adyta ("heights") and bathe ("depths") which we cannot enter or sound and which God so ordered on purpose to excite the study of believers and increase their diligence; to humble the pride of man and to remove from them the contempt which might arise from too great plainness. (Institutes of Elenctic Theology, I.2.7.4)

So humility, in fact, is not manifest in the resignation to ignorance but in the passionate pursuit of the knowledge of God, which gives us an antithesis: the proud stupid and the humble knowledgeable.

Van Til on Driscoll

Mark Driscoll's rejection of the doctrine of the eternal generation of the Son of God (declared in ecumenical creeds and Reformed confessions) is discussed here (Part 1), here (Part 2), here (Part 3), and here (Part 4).

It appears Cornelius Van Til was on the mark once again when he said:

It is sometimes contended that ministers need not be trained in systematic theology if only they know their Bibles. But "Bible-trained" instead of systematically trained preachers frequently preach error. They may mean ever so well and be ever so true to the gospel on certain points; nevertheless, they often preach error. There are many "orthodox" preachers today whose study of Scripture has been so limited to what it says about soteriology that they could not protect the fold of God against heresies on the person of Christ. Oftentimes they themselves even entertain definitely heretical notions on the person of Christ, though perfectly unaware of the fact. (An Introduction to Systematic Theology [New Jersey: P & R, 2007], ed. William Edgar, 22)

Holy, Holy, Holy Is the Lord!

Just yesterday, a package arrived at my doorstep. Even before glancing at the sender information, I already had a solid hunch about from whom it came, and I was right. My good friend from the U.S., Joel de Leon, had sent me another "bag" of Reformed goodies! Among them was a 3-CD goody from Ligonier containing R.C. Sproul's classic teaching series on the the holiness of God, aptly entitled The Holiness of God.

I haven't finished going through the whole set, but the second lecture entitled, "The Trauma of Holiness," struck a chord. In the lecture, Sproul exposits Isaiah 6, specifically, verses 1 to 8.

The following are the gems that I've gleaned:

The Coolest of the Reformed Cats

Notice the prominent foreheads? A chief requirement of Reformed coolness.

Turretin was probably wearing a wig or decided on the "heavy metal" look—still within the bounds of cool. LOL.

Isaiah 40 and Divine Simplicity

Today's Lord's Day sermon on Isaiah 40 almost brought tears to my eyes (I was holding it in). Hearing the Gospel preached through a narrative of God's incomprehensible power and grace, as manifested in nature and redemption, inevitably moved me, and I noticed that my pastor's voice cracked at times (he was moved too!).

I was extremely pleased that today's sermon was, in a way, a reinforcement of this very profitable and philosophically technical (hence, profitable!) Reformed Forum presentation on the doctrine of divine simplicity that I got into yesterday (Dr. James Dolezal rocked!):

The Triumvirate

I am seething with excitement as I am now in possession of what could arguably be considered as the three most important literary works of the Reformed tradition outside of the creeds and confessions. I am referring to John Calvin's Institutes of the Christian Religion, Francis Turretin's 3-volume Institutes of Elenctic Theology, and Herman Bavinck's 4-volume Reformed Dogmatics.

The former two I acquired myself through Amazon, and they have been my most expensive book purchases. What has raised my joy, even beyond belief, is that the latter was given to me—for free! That's right. Bavinck's RD would have been the most costly for me to acquire and yet I now have it sitting on my shelf, a testament to the mysterious ways that are often the hallmark of God's providence.

This is how it happened. It was a Saturday, and you could imagine my glee when my order of Turretin's Institutes finally arrived. It kickstarted one of the best Saturdays I've ever had. I was so inspired that my thoughts of yesterday, about street children and how they reminded me of my love for my kids and God's love for the undeserving elect, were effortlessly drawn out from me and down into blog writing.

After posting the blog entry entitled, "The Analogy of Poor Street Kids," it didn't take a long while before a Facebook friend of mine "liked" on the post. It was a Reformed Filipino doctor from the U.S. whom I've known to be an "appreciator" of my blog and posts. He commented on my FB post about the blog entry, stating how much he liked my choice of words. I would've been stuffed full by the compliment, but then I received a PM (private message). He was offering to buy me any book that I wished!

Let me tell you about Filipino coyness and courtesy in situations like this—the first instinct would be to politely demur. That is what I did, not in flat out refusal, but with a bit of wit and humor-laced ascertaining of whether my friend was sure. After determining that he was intent on being generous, founded on his desire to be a blessing to myself and to those in the Philippines whom he considers as his siblings in the Reformed faith, I replied and posted an Amazon link to Bavinck's RD.

I waited for his reply, expecting rejection, as the 4-volume magnum opus was worth no loose change. And then it came. He said that he was very pleased with my choice since it was the same book that he was currently reading. I was floored! Is this really happening? I immediately told my wife and she was embarrassed for me. LOL! My friend immediately made the order at Amazon, selecting expedited shipping. After a little over a week, Bavinck's RD was mine!

I would tell you who this guy is, but I don't think that that would be his wish (never met anyone who wanted to be on the Santa Claus side of a gift—LOL).


PS.
I wrote this post for the same reason I love theological books—gratitude.

Devotion to God is predicated on the gratitude that the knowledge of Him and His ways fosters. Doctrine defines doxology.

Given that the Holy Spirit checks my motives when, left to myself, I would fall headlong into fits of unfounded pride, my desire for knowledge is my desire for godliness.

Thank you, brother!

Thank You, my Covenant Lord!

Paul Helm on Philosophical Theology

I'm currently going through Francis Turretin's Institiutes of Elenctic Theology and am now on the part wherein Turretin explains the valid use of reason in the engagement of theology (in Volume 1). He makes the case that reason's relationship to theology (or philosophy to theology) is not one wherein the former is principial to the latter, but precisely the other way around.

Philosophical thought bows its head to theology in matters wherein finite reason reaches its limits in terms of doctrines of Scripture that fall into the category of incomprehensible (mysteries).

It is noteworthy that Turretin, while in no way speaking of it as salvific on its own, claims natural theology as being precursory to supernatural theology, in that by virtue of being endowed with the Imago Dei and the testimony of the created order, man knows of God, and this by virtue of reason.

In this interview, Paul Helm agrees with Turretin:

Limitations Limit the Battles

In no way of the same stock as Frank Turk's inane tirades against apologists, Carl Trueman offers valuable limiting points regarding theological controversy and its engagement:

Theology and Philosophy: Husband and Wife or Employer and Employee?

"Theology rules over philosophy, and this latter acts as a handmaid to and subserves the former." (Francis Turretin, Institutes, I:xiii:2)

The vid below, courtesy of Reformed Forum generosity, contains over an hour of profitable, erudite discussion on the relationsip between theology and philosophy. Enjoy!