June 26th, 2015
Man’s consummation consists in the attainment of his last end, which is perfect beatitude or happiness, and this consists in the vision of God, as was demonstrated above. The beatific vision entails immutability in the intellect and will. As regards the intellect, its questing ceases when at last it comes to the first cause, in which all truth can be known. The will’s variability ceases, too; for, when it reaches its last end, in which is contained the fullness of all goodness, it finds nothing further to be desired. The will is subject to change because it craves what it does not possess. Clearly, therefore, the final consummation of man consists in perfect repose or unchangeableness as regards both intellect and will.
August 27th, 2012
Augustine, The City of God, Book VIII, Chs.4,5
To Plato is given the praise of having perfected philosophy by combining both parts into one. He then divides it into three parts, — the first moral, which is chiefly occupied with action; the second natural, of which the object is contemplation; and the third rational, which discriminates between the true and the false. And though this last is necessary both to action and contemplation, it is contemplation, nevertheless, which lays peculiar claim to the office of investigating the nature of truth. Thus this tripartite division is not contrary to that which made the study of wisdom to consist in action and contemplation. Now, as to what Plato thought with respect to each of these parts, — that is, what he believed to be the end of all actions, the cause of all natures, and the light of all intelligences, — it would be a question too long to discuss, and about which we ought not to make any rash affirmation. For, as Plato liked and constantly affected the well-known method of his master Socrates, namely, that of dissimulating his knowledge or his opinions, it is not easy to discover dearly what he himself thought on various matters, any more than it is to discover what were the real opinions of Socrates. We must, nevertheless, insert into our work certain of those opinions which he expresses in his writings, whether he himself uttered them, or narrates them as expressed by others, and seems himself to approve of, — opinions sometimes favorable to the true religion, which our faith takes up and defends, and sometimes contrary to it, as, for example, in the questions concerning the existence of one God or of many, as it relates to the truly blessed life which is to be after death. For those who are praised as having most closely followed Plato, who is justly preferred to all the other philosophers of the Gentiles, and who are said to have manifested the greatest acuteness in understanding him, do perhaps entertain such an idea of God as to admit that in Him are to be found the cause of existence, the ultimate reason for the understanding, and the end in reference to which the whole life is to be regulated. Of which three things, the first is understood to pertain to the natural, the second to the rational, and the third to the moral part of philosophy. For if man has been so created as to attain, through that which is most excellent in him, to that which excels all things, — that is, to the one true and absolutely good God, without whom no nature exists, no doctrine instructs, no exercise profits, — let Him be sought in whom all things are secure to us, let Him be discovered in whom all truth becomes certain to us, let Him be loved in whom all becomes right to us.
August 11th, 2012
If a powerful intellect were essential to the right understanding of Scripture, you perceive at once that to the mass of the world, who possess only common minds, it would be a mere dead letter; but as no higher intellectual powers are necessary than fall to the common lot of man, in connection with the spirit of docility and dependence on divine illumination which all may, if they will, possess, it is manifest that the Bible is fairly open to all; and that every individual is as truly responsible for his religious opinions as for his moral conduct.
W.B. Sprague, Letters on Practical Subjects to a Daughter
Letter XIII, “Forming Religious Sentiments”
February 19th, 2012
Herman Bavinck, Reformed Dogmatics I. pp.267-269
But when, as in Schleiermacher, feeling is detached from faith, from the religious representation, it loses its own quality and becomes completely independent of the categories of truth and untruth, good and evil. Then every individual feeling is already as such religious, true, good, and beautiful. And that was romanticism’s great fault as a whole.
One then, naturally, also slips into the error of confusing and equating religious feeling with sensual and aesthetic feeling. Known to us all from history is the kinship between religious and sensual love and the passage from the one to the other. But equally dangerous is the confusion of religious and aesthetic feeling, of religion and art. The two are essentially distinct. Religion is life, reality; art is ideal, appearance. Art cannot close the gap between the ideal and reality. Indeed, for a moment it lifts us above reality and induces us to live in the realm of ideals. But this happens only in the imagination. Reality itself does not change on account of it. Though art gives us distant glimpses of the realm of glory, it does not induct us into that realm and make us citizens of it. Art does not atone for our guilt, or wipe away our tears, or comfort us in life and death. It never turns the beyond into the here and now. Only religion does. It is and conveys reality. It bestows life and peace. It poses the ideal as the true reality and makes us participants in it. Aesthetic feeling, accordingly, can never take the place of religious feeling, any more than art can replace religion. Granted, the two are connected. From the very beginning religion and art went hand in hand. The decline of the one brought with it the decay of the other. The ultimate driving force of art was religion. In recent years this fact is being acknowledged by increasing numbers of people who keenly realize the indispensability of religion to art. In religion, specifically in worship, the imagination has its rightful place and value. “Also the imagination, mind you, is involved in the religious process, not as the generative principle, but only as the principle of experience. The power of the imagination can never do more than shape the already available materials and drives; it is powerless to give birth to religion itself.” [Nitzsch, Lehrbuch der evangelische Dogmatik] The stage is by no means cut out to be a moral institution (Schiller). The theater cannot replace the church, nor is Lessing’s Nathan a suitable substitute for the Bible (Strauss). The ideals and creations of imagination cannot compensate for the reality that religion offers. Religious feeling, however intimate and deep it may otherwise be, is pure only when it is evoked by true ideas.
The result, accordingly, is that religion is not limited to one single human faculty but embraces the human being as a whole. The relation to God is total and central. We must love God with all our mind, all our soul, and all our strength. Precisely because God is God he claims us totally, in soul and body, with all our capacities and in all our relations. Admittedly, there is order in this relation of a human being to God. Here, too, every faculty exists and functions in a person according to its own nature. Knowledge is primary. There can be no true service of God without true knowledge: “I do not desire anything I do not know” (Ignoti nulla cupido). To be unknown is to be unloved. “Whoever would approach God must believe that he exists and that he rewards those who seek him” (Heb. 11:6). Faith comes from what is heard (Rom. 10:17). Pagans fell into idolatry and unrighteousness because they did not acknowledge God (Rom. 1:18ff). But that knowledge of God penetrates the heart and arouses there an assortment of affections, of fear and hope, sadness and joy, guilt feelings and forgiveness, misery and redemption, as these are pictured to us throughout Scripture but especially in the Psalms. And through the heart it in turn affects the will: faith is manifest in works, in love (James 1:27; 1 John 1:5-7; Rom. 2:10, 13; Gal. 5:6; 1 Cor. 13, etc.). Head, heart, and hand are all equally—though each in its own way—claimed by religion; it takes the whole person, soul and body, into its service.
For that reason religion also comes into contact with all the other cultural forces, especially science, morality, and art. Proudhon once stated: “It is astonishing how at the base of all things we find theology.” But to that statement Donoso Cortes correctly replies: “The only astonishing thing in that fact is Mr. Proudhon’s astonishment.” Religion as the relation to God indicates the place in which human beings stand in relation to all other creatures. It embraces dogma, law, and cult and is therefore closely connected with science, morality, and art. It encompasses the whole person in his or her thinking, feeling, and action, in the whole of his or her life, everywhere and at all times. Nothing falls outside of its scope. Religion extends its power over the whole person, over all of humanity, over family and society and state. It is the foundation of the true, the good, and the beautiful. It introduces unity, coherence, and life into the world and its history. From it science, morality, and art derive their origin; to it they return and find rest. “All the higher elements of human life first surfaced in alliance with religion.” [Bousset, Das Wesen der Religion] It is the beginning and the end, the soul of everything, that which is highest and deepest in life. What God is to the world, religion is to humanity.
Nevertheless, religion is distinguished from all the forces of culture and maintains its independence from them all. Religion is central; science, morality, and art are partial. While religion embraces the whole person, science, morality, and art are respectively rooted in the intellect, the will, and the emotions. Religion aims at nothing less than eternal blessedness in fellowship with God; science, morality, and art are limited to creatures and seek to enrich this life with the true, the good, and the beautiful. Religion, accordingly, cannot be equated with anything else. In the life and history of humankind, it occupies an independent place of its own, playing a unique and all-controlling role. Its indispensability can even be demonstrated from the fact that at the very moment people reject religion as an illusion they again turn some creature into their god, thus seeing to compensate for their religious need in some other way.
February 5th, 2012
But when in Scripture and the church the revelation of God that appeared in Christ has become a constituent of the cosmos, a new dispensation begins. Just as up until this time everything had been prepared with a view to Christ, now everything is traced back to him. Then Christ was made to be the head of the church; now the church is made to be the body of Christ. Then Scripture was completed; now it is worked out. No new constitutive elements can any longer be added to special revelation now, because Christ has come, his work is finished, his Word completed. The question of whether the gift of prophecy (prediction) and of miracles has continued after the apostolic age and still continues is, therefore, of secondary importance. The testimonies of the church fathers are so numerous and powerful that for the most ancient times this question can hardly be answered in the negative. But even if those extraordinary gifts and powers have in part remained in the Christian church, the content of this special revelation, which is concentrated in Christ and recorded in Scripture, is not enriched by them; and if, in line with Augustine’s view, they have diminished or ceased, special revelation is not impoverished by this fact. The case is different when with Rome people believe in an ongoing progressive revelation in the tradition, or with the “enthusiasts” in a special inspiration of God in the pious individual, or with the evolutionists in the surpassibility of Christianity. Scripture clearly teaches that God’s full revelation has been given in Christ and that the Holy Spirit who was poured out in the church has come only to glorify Christ and take all things from Christ (John 16:14).
-Herman Bavinck, Reformed Dogmatics, I. p.347.
November 6th, 2011
Martin Luther on John 16:9, speaking of the Holy Spirit convicting the world “of sin, because they believe not on me.”
Thus both salvation and damnation hinge entirely on whether we believe or do not believe. The sentence that closes and denies heaven to all who have refused to accept this faith in Christ has already been pronounced with finality. For this unbelief retains all sin and cannot obtain forgiveness, just as faith delivers from all sin. Hence without this faith everything, including even the best works and life of which man is capable, is and remains sinful and damnable. Good works may be praiseworthy in themselves and commanded by God; but they are vitiated by unbelief and for this reason cannot please God just as all the works and life which spring from the faith of a Christian are pleasing to God. In brief, without Christ all is damned and lost; in Christ all is good and blessed. Therefore even the sin inherited from Adam and still dwelling in flesh and blood does not have to harm or damn us.
But one should not understand this to mean that sin is permitted, that one may sin and do evil without restraint. For since faith brings forgiveness of sin, and since Christ came to remove and destroy sin, it is impossible for anyone who lives openly, impenitently, and smugly in sin and according to his lusts to be a believing Christian. For where there is such a sinful life, there can be no penitence; but where there is no penitence, there can be no forgiveness of sin either, and consequently no faith, which received the forgiveness of sin. On the other hand, he who has faith in such forgiveness resists sin and does not give way to its lusts but contends against it until he is rid of it. And although we cannot be completely rid of sin in this life, although it still remains even in the saintliest people, yet believers have the comfort that this is covered by Christ’s forgiveness and is not reckoned for their damnation if they continue to believe in Christ. Here the words of St. Paul in Rom. 8:1,4 apply: “There is therefore now no condemnation for those who are in Christ Jesus, who walk not according to the flesh.” Also the words found in Gal. 5:24: “And those who belong to Christ Jesus have crucified the flesh with its passions and desires.” Behold, these are the people who are told that sin will not harm or condemn them. To the others, the unbelievers and reprobates, no message is given here.
October 26th, 2011
My heart is stilled beside a fallen leaf,
Mirroring sunlight in its drops of rain —
It fell beside a way that only my feet came —
Its passage frail and brief,
And only my eyes have seen this fallen leaf.
I trace its fragile veins You diamonded
And all the golden worlds each diamond holds in view —
For each drop holds the sun, since You
Have traced this fallen thing with all creation’s shimmering.
Utterly still it lies where it has fallen,
Utterly peacefully it holds an hour or two
The mirroring of any light You draw across its skies —
For any eyes that see it in the paths You trace
Across the surface of the myriad of lives.
Let my heart too, frail as I am, and brief,
Fraught over with my years, hold in the quiet
Mirroring of all my grief
In paths where you alone are Guide,
Whatever light you trace
In the still waters of my tears,
For any other heart to walk beside.
September 18th, 2011
James Durham, in his 59th sermon on Isaiah 53 says this:
These three are the great warrant that a sinner has to roll himself over on; a complete Mediator; a faithful God promising to answer all grounds of fears, doubts and jealousies; and free grace, which answers all challenges that may come in to hinder his closing with, and resting on the promise. For if it should be said, ‘How dare you lay hold upon the promises?’ The answer is, ‘It is free.’ It is not the mount that may not be touched, but it is Jesus the Mediator of the new covenant, etc. It is grace that is the rise, the end, and the condition of it. These are the three on which faith yields itself to Christ, and which are the object of it, on which it dare hazard, and on which it does hazard; and these three are revealed in the gospel of the grace of him that is faithful, and cannot deny himself.
May we not then say, ‘O sinners, if you will believe that, you have a good resting place,’ a sure Foundation, a tried Cornerstone, as it is Isa. 28:16 cited Rom. 9:33, where the apostle has it, He that believes on him shall never be ashamed. There is a sufficient surety, a full Mediator, there is a faithful God that will keep his word, and there is a free covenant and promise, softer a bruised soul to roll itself over upon, than any bed of the finest downs is for a weary and crazy body. This is a chariot paved with love for the daughters of Jerusalem.
Single out Christ from all that is in the word, without slighting any part of it, and believe in him and lippen to him; let him have another weight and lift of you than you give to any other thing; he is able to bear it, and God will never quarrel you for so doing, but will keep his word to you that do betake yourselves, or that have betaken yourselves to him. He that believes shall never perish, nor come into condemnation. O! know what a ground you have to rest upon; it is even the substance and marrow of all the Word of God. You have Christ and his fullness, God and his faithfulness, grace and its freeness. And are there such three things beside? Or is it imaginable or possible that there can be any beguile, or failure here? Spare not then to lay the weight of your souls upon it. Let it be the foundation of your peace, and let it answer all challenges that may be, whether for many, or for great and grievously aggravated sins. Only by faith take hold of this righteousness, and rest upon God’s faithfulness, and free promise to make it forthcoming to you. But upon the other side, O how great will it aggrege your guilt, that had such a remedy in your offer, such a tried cornerstone, elect and precious, to rest upon, and yet made no use of it! Let me exhort, beseech, and even obtest you, That ye receive not this grace in vain. But as Christ is laid for a sure Foundation, so come to him, and build upon him, that you may not be ashamed in the day of the Lord, when all the believe not, how presumptuously so ever they may hold up their heads now, shall be ashamed and confounded, world without end. O happy, thrice happy will they all be found to be then, who have trusted in him.
September 4th, 2011
Patrick Fairbairn, The Revelation of Law in Scripture
In short, the question handled by the apostle in this part of his writings upon the law, was not whether the holiness and love it enjoined were to be practised, but how the practice was to be secured. The utterance of the law’s precepts in the most peremptory and solemn form could not do it. The converting of those precepts into the terms of a covenant, and taking men bound under the weightiest penalties to observe them, could not do it. Nor could it be done by a regulated machinery of means of instruction and ordinances of service, intended to minister subsidiary help and encouragement to such as were willing to follow the course of obedience. All these had been tried, but never with more than partial success—not because the holiness required was defective, but because the moral power was wanting to have it realized. And now there came the more excellent way of the Gospel—the revelation of that love which is the fulfilling of the law, in the person of the New Head of humanity, the Lord from heaven—the revelation of it in full-orbed completeness, even rising to the highest point of sacrifice, and making provision for as many as would in faith receive it, that the spirit of this noble, pure, self-sacrificing love should dwell as a new life, an absorbing and controlling power, also in their bosom. So that, ‘what the law could not do in that, it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not after the flesh, but after the spirit.’ He who is replenished with this spirit of life and love, no longer has the law standing over him, but, as with Christ in His work on earth, it lives in him, and he lives in it; the work of the law is written on his heart, and its spirit is transfused into his life. ‘The man (it has been justly said) who is truly possessor of “the spirit of life in Christ Jesus,” cannot have any other gods but his Father in heaven; cannot commit adultery; cannot bear false witness; cannot kill; cannot steal. Such a man comes down upon all the exercises and avocations of life from a high altitude of wise and loving homage to the Son of God, and expounds practically the saying of the apostle, “Whosoever is born of God sinneth not, but he that is begotten of God keepeth himself, and that wicked one toucheth him not.”. . . . Christ’s cross, then, delivers Christians from what may be termed moral drudgery; they are not oppressed and pined serfs, but freemen and fellow-heirs, serving the Lord Christ with all gladness of heart. It magnifies the law and makes it honourable, yet delivers those who accept Jesus Christ as their Saviour from the bondage of the letter. Instead of throwing the commandments into contempt, it gave them a higher moral status, and even Sinai itself becomes shorn of its greatest terrors when viewed from the elevation of the cross. Love was really the reason of the law, though the law looked like an expression of anger. We see this, now that we love more; love is the best interpreter of God, for God is love.’
August 22nd, 2011
Herman Bavinck, Reformed Dogmatics, v.1, p. 233
…in every science we may discern three fundamental principles. Here, too, God is the first principle of being (principium essendi); present in his mind are the ideas of all things; all things are based on thoughts and are created by the word. It is his good pleasure, however, to reproduce in uman beings made in his image an ectypal knowledge that reflects this archetypal knowledge (cognitio archetypa) in his own divine mind. He does this, not by letting us view the ideas in his being (Malebranche) or by passing them all on to us at birth (Plato, the theory of innate ideas), but by displaying them to the human mind in the works of his hands. The world is an embodiment of the thoughts of God; it is “a beautiful book in which all creatures, great and small, are as letters to make us ponder the invisible things of God” (art. 2, Belgic Confession). It is not a book of blank pages in which, as the idealists would have it, we human beings have to write down the words but a “reader” in which God makes known to us what he has recorded there for us. Accordingly, the created world is the external foundation of knowledge (principium cognoscendi externum) for all science.
But that is not enough. We need eyes in order to see. “If our eyes were not filled with sunshine, how could we see the light?” There just has to be correspondence or kinship between object and subject. The Logos who shines in the world must also let his light shine in our consciousness. That is the light of reason, the intellect, which, itself originating in the Logos, discovers and recognizes the Logos in things. It is the internal foundation of knowledge (principium cognoscendi internum). Just as knowledge within us is the imprint of things upon our souls, so, in turn, forms do not exist except by a kind of imprint of the divine knowledge in things. So, in the final analysis, it is God alone who from his divine consciousness and by way of his creatures conveys the knowledge of truth to our mind—the Father who by the Son and in the Spirit reveals himself to us. “There are many who say, ‘O that we might see some good!’ Let the light of your face shine on us, O Lord!” (Ps. 4:6).
Louis Berkhof, Systematic Theology, pp.93-95
PRINCIPIA OF THE NON-THEOLOGICAL SCIENCES. These are the following three:
a. God is the principium essendi. God is the source and fountain of all our knowledge. He possesses an archetypal knowledge of all created things, embracing all the ideas that are expressed in the works of His creation. This knowledge of God is quite different from that of man. While we derive our knowledge from the objects we perceive, He knows them in virtue of the fact that He has from eternity determined their being and form. While we attain to a scientific insight into things and relations only by a laborious process of discursive thought, He has an immediate knowledge of all things, and knows them not only in their relations but also in their very essence. And even so our knowledge is imperfect, while His knowledge is all-comprehensive and perfect in every way. We are only partly conscious of what we know, while He is always perfectly conscious of all His knowledge. The fulness of the divine knowledge is the inexhaustible source of all our knowledge, and therefore God is the principium essendi of all scientific knowledge. Naturally, Pantheism with its impersonal and unconscious Absolute cannot admit this, for a God, who has no knowledge Himself, can never be the principle or source of our knowledge. In fact, all absolute Idealism would seem to involve a denial of this principle, since it makes man an autonomous source of knowledge. The origin of knowledge is sought in the subject; the human mind is no more a mere instrument, but is regarded as a real fons or source.
b. The world as God’s creation is the principium cognoscendi externum. Instead of “the world as God’s creation” we might also say “God’s revelation in nature.” Of His archetypal knowledge God has conveyed an ectypal knowledge to man in the works of His hands, a knowledge adapted to the finite human consciousness. This ectypal knowledge is but a faint reproduction of the archetypal knowledge found in God. It is on the one hand real and true knowledge, because it is an imprint, a reproduction, though in temporal and therefore limited forms, of the knowledge of God. On the other hand it is, just because it is ectypal, no complete knowledge, and since sin put its stamp on creation, no perfectly clear nor absolutely true knowledge. God conveyed this knowledge to man by employing the Logos, the Word, as the agent of creation. The idea that finds expression in the world is out of the Logos. Thus the whole world is an embodiment of the thoughts of God or, as Bavinck puts it, “a book in which He has written with large and small letters, and therefore not a writing-book in which we, as the Idealists think, must fill in the words.” God’s beautiful creation, replete with divine wisdom, is the principium cognoscendi externum of all non-theological sciences. It is the external means by which the knowledge that flows from God is conveyed to man. This view of the matter of is, of course absolutely opposed to the principle of Idealism, that the thinking man creates and construes his own world: not only the form of the world of thought (Kant), but also its material and contents (Fichte), and even the world of being (Hegel).
c. Human reason is the principium cognoscendi internum. The objective revelation of God would be of no avail, if there were no subjective receptivity for it, a correspondence between subject and object. Dr. Bavinck correctly says: “Science always consists in a logical relation between subject and object.” It is only when the subject is adapted to the object that science can result. And God has also provided for this. The same Logos that reveals the wisdom of God in the world is also the true light, “which lighteth every man coming into the world.” Human reason with its capacity for knowledge is the fruit of the Logos, enables man to discover the divine wisdom in the world round about him, and is therefore the principium cognoscendi internum of science. By means of it man appropriates the truth revealed in creation. It is not satisfied with an aphoristic knowledge of details, but seeks to understand the unity of all things. In a world of phenomena which are many and varied, it goes in quest of that which is general, necessary, and eternal,—the underlying fundamental idea. It desires to understand the cause, the essential being, and the final purpose of things. And in its intellectual activity the human mind is never purely passive, or even merely receptive , but always more or less active. It brings with it certain general and necessary truths, which are of fundamental significance for science and cannot be derived from experience. This thought is denied by Empiricism in two different ways: (1) by regarding the human spirit as a tabula rasa and denying the existence of general and necessary truths; and (2) by emphasizing analytical experience rather than synthetic reason. Dr. Bavinck points out that it ended in Materialism. Says he: “First the thought-content, then the faculty, and finally also the substance of the spirit is derived from the material world.”