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Innate Propositional Revelation

July 30, 2010 4 comments

In light of Anne Rice’s announcement that she “has left Christianity,” I re-read an old Trinity Foundation article analyzing the reasoning behind the Whitehorse Inn’s decision to interview Rice and give her an entire program to talk about her “return to Christianity” from atheism (even though she returned to Roman Catholicism, not Christianity). The Whitehorse Inn: Nonsense on Tap

Anyways, I read the following quote and it amazes me how many people I have come across that don’t understand this. Some people actually think that Romans 1 is talking about trees and stars.

Furthermore, Christ lights, John 1:9 says, echoing Romans 1 and 2, the mind of every man who comes into the world. This is the Biblical doctrine of general revelation. It is a denial of the pagan Aristotelian-Thomist-evidentialist-empiricist theory. The mind of every man, who is the image of God, is informed by the mind of Christ. So even if he is blind and cannot see the heavens, he has an innate idea of God. This information is innate, not learned by sensation. It makes man the image of God, and it makes all men inexcusable. It is these innate ideas that all sinners suppress in their zeal to escape God. One of the ways philosophers and theologians suppress these innate ideas is by inventing “proofs” for the existence of God derived from observation. (The pagan Aristotle is the godfather of all such proofs.) The gods they so “prove” are not the God of the Bible; they are idols – inventions of their sinful minds. If the Thomistic proofs for the existence of God were valid, they would disprove Christianity, for the gods they prove are not the God of the Bible. They are an illustration of the philosophers’ desire to escape the God of the Bible.

The Bible does not begin with any proof of the existence of God; it begins with God. Nor does the Bible contain any argument attempting to prove the existence of God from what Rosenthal calls “general revelation.” Such a proof is logically impossible and theologically reprehensible. Truth cannot be derived form anything non-propositional. Unless one starts with truth, with propositional revelation, one can never arrive at any truth. Unless one starts with Scripture, God will remain merely a suppressed idea.

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Every Man Did What Was Right In His Own Eyes

February 18, 2010 19 comments

libertarian reader

The Libertarian Reader: Classic and Contemporary Writings from Lao Tzu to Milton Friedman is a collection of essays from a variety of sources on a variety of topics related to libertarianism. The first chapter in the book is “1 Samuel 8” and it provides a rather striking example of eisegesis, anarcho-capitalist style.

The most important book in the development of Western civilization was the Bible, which of course just means “the Book” in Greek. Until recent times it was the touchstone for almost all debate on morality and government. One of its most resonant passages for the study of government was the story of God’s warning to the people of Israel when they wanted a king to rule them. Until then, as Judges 21:25 reports, “there was no king in Israel: every man did that which was right in his own eyes,” and there were judges to settle disputes. But in I Samuel, the Jews asked for a king, and God told Samuel what it would be like to have a king. This story reminded Europeans for centuries that the state was not divinely inspired. Thomas Paine, Lord Acton, and other liberals cited it frequently.

Anyone who has read Judges and 1 Samuel is immediately struck by David Boaz’ statements. It’s clear he never read that section of the Bible and instead relied on Thomas Paine to tell him what it meant. Judges 21:25 is not a commendation of the situation in Israel, it is a condemnation. The Israelites had a law, a divinely imposed law, and yet they ignored it and did what was right in their own eyes. Contrary to Boaz, that is not a good thing. (Furthermore, the state, the sword, is divinely imposed – Gen 9:5-6; Rom 13:1-7; see Political Philosophy: Biblical Answers)

What John Robbins points out in his lecture on political philosophy is something Boaz misses: both totalitarianism and anarchy are lawlessness. In one a king does whatever is right in his own eyes, in the other everyone else does what is right in their own eyes. What is lost in both is the rule of law. Robbins notes in his essay “Rebuilding American Freedom in the Twenty-First Century” (we’re not off to a good start):

Americans sometimes foolishly overlook crime as a threat to freedom, thinking that the only threat comes from government. It doesn’t. Our neighbors may also be threats to our freedom. In fact, lawless governments and lawless individuals aid each other. The criminal and the dictator are twins distinguished only by the amount of power at the disposal of each. Each becomes the others’ excuse for more and more lawlessness, less and less freedom. The loser in such a contest is the rule of law. Freedom, we must keep in mind, is now lawlessness, but the result of effective application of moral law to both ruled and rulers.

Israel’s problem was one of lawlessness. They turned away from the law God gave them and did what was right in their own eyes. They also turned away from God as their sovereign king and demanded a king of their own. Boaz sees virtue in one of these two things where the Bible sees sin in both. When we abandon the rule of law, what we are left with is lawlessness:

1 Samuel 8:1 When Samuel became old, he made his sons judges over Israel. 2 The name of his firstborn son was Joel, and the name of his second, Abijah; they were judges in Beersheba. 3 Yet his sons did not walk in his ways but turned aside after gain. They took bribes and perverted justice.

4 Then all the elders of Israel gathered together and came to Samuel at Ramah 5 and said to him, “Behold, you are old and your sons do not walk in your ways. Now appoint for us a king to judge us like all the nations.” 6 But the thing displeased Samuel when they said, “Give us a king to judge us.” And Samuel prayed to the Lord. 7 And the Lord said to Samuel, “Obey the voice of the people in all that they say to you, for they have not rejected you, but they have rejected me from being king over them. 8 According to all the deeds that they have done, from the day I brought them up out of Egypt even to this day, forsaking me and serving other gods, so they are also doing to you. 9 Now then, obey their voice; only you shall solemnly warn them and show them the ways of the king who shall reign over them.”

10 So Samuel told all the words of the Lord to the people who were asking for a king from him. 11 He said, “These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen and to run before his chariots. 12 And he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. 13 He will take your daughters to be perfumers and cooks and bakers. 14 He will take the best of your fields and vineyards and olive orchards and give them to his servants. 15 He will take the tenth of your grain and of your vineyards and give it to his officers and to his servants. 16 He will take your male servants and female servants and the best of your young men and your donkeys, and put them to his work. 17 He will take the tenth of your flocks, and you shall be his slaves. 18 And in that day you will cry out because of your king, whom you have chosen for yourselves, but the Lord will not answer you in that day.”

19 But the people refused to obey the voice of Samuel. And they said, “No! But there shall be a king over us, 20 that we also may be like all the nations, and that our king may judge us and go out before us and fight our battles.” 21 And when Samuel had heard all the words of the people, he repeated them in the ears of the Lord. 22 And the Lord said to Samuel, “Obey their voice and make them a king.” Samuel then said to the men of Israel, “Go every man to his city.”

Spectacles Prescribed: A Review of VanDrunen’s “A Biblical Case for Natural Law”

January 18, 2010 Leave a comment

I have spent the last week down at Westminster Seminary California auditing the “Baptist Symbolics” class at IRBS. This weekend they are having a conference on Two Kingdoms theology and I saw that David VanDrunen’s long anticipated book on natural law and two kingdoms was just published. In honor of that, I wanted to post an essay that I wrote critiquing VanDrunen’s previous work on the topic. The essay was written for the 2008 Trinity Foundation Christian Worldview Essay Contest, the topic of which was John W. Robbins’ book Freedom and Capitalism: Essays in Christian Politics and Economics, and has been slightly revised for this post.

 

Spectacles Prescribed i

Truth is God thinking.

History is God acting.

Law is God commanding.

Against these propositions, secular philosophers muster all the forces at their command.

So begins Robbins chapter on natural law in his book “Freedom and Capitalism”, though it might just as well have introduced the work as a whole. John Robbins did not see economics and politics as simply a practical matter. He recognized that all thought, including economic and political, is a reflection of one’s submission to God. If one fails to bring every thought captive to Christ, one fails to obey Christ’s command and ultimately, to glorify God.

I believe the most effective way to show the value of Robbins’ book is to apply its principles and example to current challenges facing us today. In his forward, Robbins mentions the threat posed by David VanDrunen’s attempt, as a professor at Westminster Theological Seminary California, to revive natural law theory in Reformed theology. However, due to the fact that “Freedom and Capitalism” is a collection of previously written work, VanDrunen’s work was not specifically mentioned or critiqued beyond the forward. Thus I will endeavor to apply what I have learned from Robbins to the case of David VanDrunen’s book “A Biblical Case for Natural Law.”

In his introduction, VanDrunen notes several objections against natural law that he intends to address in the book. Two of these are: (1) that natural law detracts from the authority and priority of Scripture, and (2) that the use of natural law does not take seriously the fact of human sin and its dire impact on moral reasoning. He does this by arguing that God has established two separate kingdoms, that the image of God was not lost in the Fall, and that natural law is to govern the civil kingdom.

VanDrunen argues that God has established two different kingdoms through two different covenants with two different purposes. He argues that God established the civil kingdom through His covenant with Noah and the spiritual kingdom through His covenant with Moses (The nation of Israel was not a spiritual kingdom. See links at end). He states: “According to the principle of the Noahic covenant of common grace, the cultural task is to be pursued by the human race as a whole… [Christians] must pursue a common cultural task with the world at large.”ii He claims that special revelation’s supremacy over the nation of Israel was temporary, while the natural law that governed pagan nations throughout the Old Testament is to be the standard used today by members of the New Covenant, in matters of civil rule. (VanDrunen ignores the fact that the Noahic Covenant contained special revelation, not natural, and that the special revelation was directed specifically at civil law: Gen 9:5-6 – ironically a command the majority of civil rulers relying on “natural law” reject today). In support of this claim, VanDrunen cites Jeremiah 29:1-9, in which Jeremiah commands exiled Israelites to “seek the welfare of the city where I have sent you into exile.” From this passage, VanDrunen derives a common purpose, a common cultural task to achieve peace and prosperity.

He rightly notes that “such a command must have been bracing for these Israelites who had been told that they were not to seek the peace and prosperity of the Moabites and Ammonites who sought fellowship in the Promised Land (Deut. 23:3-6) and who would later be told, upon returning to the Promised Land after exile, not to seek the peace and prosperity of the pagans then inhabiting that land (Ezra 9:12).”iii However, contrarty to VanDrunen’s assertion, Jeremiah 29 does not teach that Israelites are to pursue a common task with the Babylonians because of a common covenant made with Noah. Jeremiah instructs Israelites to seek the welfare of Babylon, not for Babylon’s sake, but for their own. “But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” Quite contrary to VanDrunen’s belief that “all human beings, of whatever religious commitment, are to intermingle and cooperate in pursuit of cultural progress,” distinct from God’s redemptive purpose, this passage teaches that civil peace is to be sought for the benefit of God’s people.

VanDrunen argues that the image of God is righteous dominion. Because man was created in the image of God, a righteous ruler, he was created to righteously rule over creation. In “Freedom and Capitalism” Robbins briefly shows Gary North’s error in believing that the image of God is dominioniv. He has elsewherev argued that dominion is not the image of God, rather, dominion is given to man because man is the image of God.

On the other hand, there is much to affirm in VanDrunen’s argument that the image of God is man’s innate knowledge of what is righteous. He musters Romans 1:18-32 and Romans 2:14-15 to his defense, noting that “Paul teaches that there is a natural law that continues to bind all people and that people actually know something of this law.”vi However, VanDrunen’s conclusions from this argument are not to be commended. VanDrunen attempts to overcome the problem of sinful suppression of knowledge of God’s law by citing Romans 1:32. He emphasizes that all sinful men know God’s law. However, unlike VanDrunen, the Apostle Paul emphasizes that though all men know this law, all ignore it and insist they do not know it.

Romans 1 cannot be used to defend the claim that a theory of political philosophy can be derived through fallen man’s unaided reason precisely because such men will ignore any such knowledge. Robbins notes: “Paul says that men suppress the truth in unrighteousness; they refuse to glorify God; they are ingrates, fools, and do not like to retain God in their knowledge… Men cannot construct theories upon this innate information, for their intellects are depraved (Romans 8:7).”vii

The result of VanDrunen’s understanding of natural law is that we are to look to fallen man to determine what is right and what is wrong. Robbins shows how this has worked out historically by quoting the Marquis de Sade:

“Nature teaches us both vice and virtue in our constitution… we shall examine by the torch of reason, for it is by this light alone that we can conduct our inquiry.”… de Sade concludes that, “there is just as much harm in killing an animal as a man, or just as little, and the difference arises solely from the prejudices of our vanity.” Since it is nature that prompts us to murder, steal, slander, and fornicate, and since we have a “natural inclination to such actions and ends as are fitting” – to quote Thomas Aquinas – none of these things can be wrong, for Nature is normative. The logic is commendable; the conclusion, reprehensible.”viii

Even more problematic is what VanDrunen claims is the content of this natural law that has been written on the hearts of all men. The Westminster Confession of Faith (which I assume VanDrunen professes to hold to as a faculty member of Westminster Seminary California), states: “God gave to Adam a law, as a covenant of works, by which He bound him and all his posterity, to personal, entire, exact, and perpetual obedience, promised life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it.”ix Among the Scriptural support offered by the Confession is Romans 2:14-15. The Confession continues: “This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon Mount Sinai, in ten commandments…”x Thus the Confession identifies natural law with the Ten Commandments.

However, VanDrunen argues that special revelation “is not meant to serve as the moral standard for the civil kingdom.”xi He claims, “Biblical moral instructions are given to people who are redeemed and are given as a consequence of their redemption.xii The Ten Commandments, for example, provide not an abstract set of principles but define the life of God’s redeemed covenant people… The point is that the moral instruction given in Scripture cannot be taken simply as the moral standard for the world at large.”xiii With this statement, VanDrunen is in direct opposition to his Confession: “The moral law does forever bind all, as well justified persons as others, to the obedience thereof.”xiv

What is amazing is that VanDrunen calls upon this very same Confession in support of his argument. He cites WCF 19.4, which states that Israel’s judicial laws have expired, and claims it supports his assertion that “Christians cannot rightly appeal to the moral lifestyle set forth in Scripture as directly applicable to non-Christians.” (p. 40) I agree with VanDrunen that we must not simply apply every command in Scripture to all people of all times. We must be sensitive to the context. But VanDrunen is not arguing simply that we shouldn’t apply all commands in Scripture to all men. He is arguing that we should not apply any commands in Scripture to all men, and he uses 19.4 to support that assertion. Yet, 19.3 prefaces 19.4 by explaining that it is not referring to the moral law, which remains binding on all men. That VanDrunen accidentally skipped 19.3 in his reading of the Confession is not likely.

VanDrunen’s denial that the natural law written on the hearts of all men is summarily comprehended in the Ten Commandments may perhaps be motivated by a desire to appease the minds of fallen men. If he believes we are to work with unregenerate sinners in a common task, he must set aside Scripture, for Scripture is foolishness to the world and “the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be” (Romans 8:7).

He acknowledges that any attempt to define natural law apart from Scripture “demands limited and sober expectations.”xv VanDrunen then proceeds to use Scripture in an attempt to show how a common, natural moral standard was used to govern the civil kingdom during the time of the Old Testament patriarchs. He cites Genesis 20 as evidence that Abimelech knew “what ought not to be done” in regard to taking someone else’s wife. Rather than simply acknowledging that the 7th commandment was written on Abimelech’s heart, and that this was just as much a spiritual issue as it was a “civil” issue (Gen 20:6 “sinning against me”), VanDrunen prefers to develop a shadowy form of a possible natural law consisting of the protection of marriage as well as a prohibition against sexual violence (referring to an additional example in Gen. 34:7). Such a view is so incredibly forced that it boggles my mind why so many people appeal to it.

VanDrunen ends his book with the bold and absurd conclusion that “natural law and unbelieving interpretation of natural law become an important part of biblical ethics in the spiritual kingdom.”xvi In support of this claim, VanDrunen references the pagan phrases found in Proverbs and the fact that Hammurabi’s laws predated the Ten Commandments (the reason for which is blatantly obvious to anyone who has read WCF 19.1, 2, 5). He concludes by commending Christians to learn what is righteous from their neighbors who are in rebellion against God’s righteousness. So much for trying to retain the authority and priority of Scripture. Robbins’ conclusion provides a much more biblical answer: “Natural law theory is, in the final analysis, a form of idolatry. What has nature to do with law? Nothing. Law is God commanding.”xvii

In striking contrast to VanDrunen’s work is Robbins’ “Freedom and Capitalism.” Robbins’ collection of essays is clear, powerful, and most of all, built upon the foundation of God’s Word. I rejoice that John W. Robbins has entered God’s rest and has ceased from his works, yet I pray that the Lord has not left us without a servant to continue his work. The radically biblical worldview presented in “Freedom and Capitalism” needs to be proclaimed and applied throughout the land.

i “For as the aged, or those whose sight is defective, when any books however fair, is set before them, though they perceive that there is something written are scarcely able to make out two consecutive words, but, when aided by glasses, begin to read distinctly, so Scripture, gathering together the impressions of Deity, which, till then, lay confused in our minds, dissipates the darkness, and shows us the true God clearly.” John Calvin, Institutes of the Christian Religion, I.vi.1.

ii David VanDrunen, A Biblical Case for Natural Law (Grand Rapids, MI: Acton Institute, 2006), 34.

iii David VanDrunen, 32.

iv John W. Robbins, Freedom and Capitalism: Essays on Christian Economics and Politics (Unicoi, TN: Trinity Foundation, 198-199).

vi David VanDrunen, 18.

vii John W. Robbins, 57.

viii John W. Robbins, 53.

ix Westminster Confession of Faith, 19.1.

x Westminster Confession of Faith, 19.2.

xi David VanDrunen, 38.

xii The Israelites to whom the Ten Commandments were given were not redeemed. They were busy worshipping a golden calf while God was revealing His law to them.

xiii David VanDrunen, 39. Oddly enough, the cover of VanDrunen’s “A Biblical Case for Natural Law” is a painting of the Ten Commandments being revealed at Mt. Sinai.

xiv Westminster Confession of Faith, 19.5. 19.3 clarifies that by moral law is meant the law discussed in 19.1.

xv David VanDrunen, 40.

xvi David VanDrunen, 67.

xvii John W. Robbins, 58.

Further Reading

Kloosterman reviews VanDrunen
VanDrunen responds to Kloosterman
Kloosterman squashes VanDrunen

Frame’s review of “A Biblical Case for Natural Law”

A Christian View of Men and Things

Freedom and Capitalism (Robbins’ essay on natural law is incredibly good and it’s not available online)

I am not a theonomist (and neither is Robbins). For some reasons why I am not a theonomist, and to elaborate on my comment that the nation of Israel was not a spiritual kingdom, please review these posts:
The Mosaic Covenant is Typological
Mixing Types and Antitypes in the Blender
The Westminster Confession of Faith is Dispensational
Obedience in the Covenants

For some more of my thoughts in regards to the pagan literature in the Proverbs, see my response to Greg Koukl’s essay:
The Cure of the Psyche

To see some of the arguments in my essay fleshed out against some living, breathing 2K advocates (including Jason Stellman) see the comment sections of these two posts:
Is Transformationism Postmillenial?
Two Kingdoms: Natural Law
(and the posts that preceded that discussion):
The Two Kingdoms, Part One: Theocracy
The Two Kingdoms, Part Two: Exile
Two Kingdoms, Part III: Exile, Cont’d