A Reply by Professor Cornelius Van Til, Ph.D.
The Bible Today (1949)
Part One: Volume 42, Number 7. Pages 218–228
Part Two: Volume 42, Number 9. Pages 278–290

An excerpt from Van Til’s article, Presuppositionalism, giving a summary of his apologetic approach and critique of traditional methods.

“Coming now to a brief statement of the method of defense that I use for the propagation of what I believe and how it differs from the traditional method I may note first that you have not, for all the length of your article, anywhere given a connected picture of my argument. Yet you at once characterize it in contrast with your own as being “negative and universal.” Without the least bit of qualification I am said to deny “that there is a common ground of reasoning between those who accept Christian presuppositions and engage in the spread of the Gospel, and those who do not accept Christian presuppositions and reject the Gospel.”

The facts are far otherwise.

I am, to be sure, opposed to the traditional method of apologetics as this has found its most fundamental expression in the Summae of Thomas Aquinas the Roman Catholic and in Bishop Butler the Arminian. I seek to oppose Roman Catholicism and Arminianism in Apologetics as I seek to oppose it in theology. Does that make my main thesis universally negative? I think there is a better and more truly biblical way of reasoning with and winning unbelievers than Romanist Arminian method permits.

To begin with then I take what the Bible says about God and his relation to the universe as unquestionably true on its own authority. The Bible requires men to believe that he exists apart from and above the world and that he by his plan controls whatever takes place in the world. Everything in the created universe therefore displays the fact that it is controlled by God, that it is what it is by virtue of the place that it occupies in the plan of God. The objective evidence for the existence of God and of the comprehensive governance of the world by God is therefore so plain that he who runs may read. Men cannot get away from this evidence. They see it round about them. They see it within
them. Their own constitution so clearly evinces the facts of God’s creation of them and control over them that there is no man who can possibly escape observing it. If he is self-conscious at all he is also God-conscious. No matter how men may try they cannot hide from themselves the fact of their own createdness. Whether men engage in inductive study with respect to the facts of nature about them or engage in analysis of their own self-consciousness they are always face to face with God their maker. Calvin stresses this matter greatly on the basis of Paul’s teachings in Romans.

In maintaining the essential clarity of all of the created universe as revelational of God’s existence and his plan Calvin is nothing daunted even by the fact of sin and its consequences. If there has been any “obscuration” in the revelation situation on account of sin this sin is any case the fault of man. If in Adam, the first man, who acted for me representatively, I have scratched the mirror of God’s general revelation round about and within me, I know at bottom that it is I who have scratched it. Men ought therefore, says Calvin, to conclude that when some individual sin is not punished immediately it will be punished later. Their consciences operate on this basis.

One thing should be particularly stressed in this connection. It is the fact that man today is sinful because of what happened at the beginning of history. “We are told that man could never have had any fruition of God through the revelation that came to him through nature as operating by itself. There was super-added to God’s revelation in nature another revelation, a supernaturally communicated positive revelation. Natural revelation, we are virtually told, was from the outset incorporated into the idea of a covenant relationship of God with man. Thus every dimension of created existence, even the lowest, was enveloped in a form of exhaustively personal relationship between God and man. The ‘ateleological’ not less than the ‘teleological’, the ‘mechanical’ no less than the ‘spiritual’, was covenental in character.” Even in paradise therefore supernatural revelation was immediately conjoined with natural revelation. Revelation in and about man was therefore never meant to function by itself. “It was from the beginning insufficient without its supernatural concomitant. It was inherently a limiting notion.”

Having taken these two, revelation in the created universe, both within and about man, and revelation by way of supernatural positive communication as aspects of revelation as originally given to man, we can see that natural revelation is even after the fall perspicuous in character. “The perspicuity of God’s revelation in nature depends for its very meaning upon the fact that it is an aspect of the total and totally voluntary revelation of a God who is self-contained.”

God has an all comprehensive plan for the universe. “He has planned all the relationships between all the aspects of created being. He has planned the end from the beginning. All created reality therefore actually displays this plan. It is, in consequence, inherently rational.”

At this point we may add the fact of Scriptural revelation. God has condescended to reveal himself and his plan in it to sinners. It is the same God who speaks in Scripture and in nature. But in Scripture he speaks of his grace to such as have broken his covenant, to such as have set aside his original revelation to them. And as the original revelation of God to man was clear so is the revelation of grace in Scripture. “The Scriptures as the finished product of God’s supernatural and saving revelation to man have their own evidence in themselves.”

In all of us there is one thing that stands out. It is that man has no excuse whatsoever for not accepting the revelation of God whether in nature, including man and his surroundings, or in Scripture. God’s revelation is always clear.

How presuppositionalism differs from traditional apologetics
The first and most basic point on which my approach differs from the traditional one is therefore that:

(a) I start more frankly from the Bible as the source from which as an absolutely authoritative revelation I take my whole interpretation of life. Roman Catholicism also appeals to Scripture but in practice makes its authority void. Its final approval is to the church and that is, in effect, to human experience. Even Arminianism rejects certain Scripture doctrines (e.g. election) because it cannot logically harmonize
them with the general offer of salvation.

(b) I stress the objective clarity of God’s revelation of himself wherever it appears. Both Thomas Aquinas and Butler contend that men have done justice by the evidence if they conclude that God probably exists. “The argument for the existence of God and for the truth of Christianity is objectively valid. We should not tone down the validity of this argument to the probability level. The argument may be poorly stated, and may never be adequately stated. But in itself the argument is absolutely sound. Christianity is the only reasonable position to hold. It is not merely as reasonable as other positions, or a bit more reasonable than other positions; it alone is the natural and reasonable position for man to take. By stating the argument as clearly as we can, we may be the agents of the Holy Spirit in pressing the claims of God upon men. If we drop to the level of the merely probable truthfulness of Christian theism, we, to that extent, lower the claims of God upon men.”

Accordingly I do not reject “the theistic proofs” but merely insist on formulating them in such a way as not to compromise the doctrines of Scripture. “That is to say, if the Theistic proof is constructed as it ought to be constructed, it is objectively valid, whatever the attitude of those to whom it comes may be.”

(c) With Calvin I find the point of contact for the presentation of the Gospel to non-Christians in the fact that they are made in the image of God and as such have ineradicable sense of deity within them. Their own consciousness is inherently and exclusively revelational of God to themselves. No man can help knowing God for in knowing God he knows God. His self-consciousness is totally devoid of content unless,
as Calvin puts it at the beginning of his Institutes, man knows himself as a creature before of God. There are “no atheistic men because no man can deny the revelational activity of the true God within him.”

Man’s own interpretative activity, whether of the more or less extended type, whether in ratiocination or in intuition, is no doubt the most penetrating means by which the Holy Spirit presses the claims of God upon man.”

Even man’s negative ethical reaction to God’s revelation within his own psychological constitution is revelational of God. His conscience troubles him when he disobeys; he knows deep down in his heart that he is disobeying his creator. There is no escape from God for any human being. Every human being is by virtue of his being made in the image of God accessible to God. And such he is accessible to one who without compromise presses upon him the claims of God. Every man has capacity to reason logically. He can intellectually understand what the Christian position claims to be. Conjoined with this is the moral sense that he knows he is doing wrong when he interprets human experience without reference to his creator. I am therefore in the fullest agreement with Professor Murray when, in the quotation you give of him, he speaks of the natural man as having an “apprehension of the truth of the gospel that is prior to faith and repentance.” But I could not thus speak with assurance that the natural man could have any such apprehension of the truth of the gospel if I held with the traditional view of Apologetics that man’s self-consciousness is something that is intelligible without reference to God-consciousness. If man’s self-consciousness did not actually depend upon his God-consciousness there would be no meaning to Romans 1:20. Each man would live in a world by himself. No man could even have that intellectual cognition of the gospel which is the prerequisite of saving faith. In short if the universe were not what the Calvinist, following Paul, says it is, it would not be a universe. There would be no system of truth. And if the mind of man were not what Calvin, following Paul, says it is, it could not even intellectually follow an argument for the idea that the universe is a universe. All arguments for such a universe would come to him as outside that universe. Yet it is the very essence of the positions of Aquinas and Butler that human self-consciousness is intelligible without God-consciousness. Both make it their point of departure is reasoning with the non-believers that we must, at least in the area of things natural, stand on the ground of neutrality with them. And it is in the essence of all non-believing philosophy that self-consciousness is taken as intelligible by itself without reference to God. Moreover the very theology of Romanism and Arminianism, as already noted, requires a measure of subtraction of the self-consciousness of men from its creaturely place.

(d) Implied in the previous points is the fact that I do not artificially separate induction from deduction, or reasoning about the facts of nature from reasoning in a priori analytical fashion about the nature of human consciousness. I do not artificially abstract or separate them from one another. On the contrary I see induction and analytical reason as part of one process of interpretation. I would therefore engage in historical apologies. (I do not personally do a great deal of this because my colleagues in the other departments of the Seminary in which I teach are doing it better than I could do it.) Every bit of historical investigation, whether it be in the directly Biblical field, archaeology, or in general history, is bound to confirm the truth of the claims of the Christian position. But I would not talk endlessly about facts and more facts without ever challenging the non-believer’s philosophy of fact. A really fruitful historical apologetic argues that every fact is and must be such as proves the truth of the Christian theistic position.

Epistemologically, believers and unbelievers have nothing in common
A fair presentation of my method of approach should certainly have included these basic elements that underlie everything else.

It is only in the light of this positive approach that my statement to the effect that epistemologically believers and non-believers have nothing in common can be seen for what it is. Even in Common Grace it is evident that by the sinner’s epistemological reaction I mean his reaction as an ethically responsible creature of God. Does the sinner react properly to the revelation of God that surrounds him, that is within him and that comes to him from Scripture? As I have followed Calvin closely in stressing the fact that men ought to believe in God inasmuch as the evidence for his existence is abundantly plain, so I have also closely followed Calvin in saying that no sinner reacts properly to God’s revelation. Is this too sweeping a statement? It is simply the doctrine of total depravity. All sinners are covenant breakers. They have an axe to grind. They do not want to keep God in remembrance. They keep under the knowledge of God that is within them. That is they try as best they can to keep under the knowledge for fear they should look into the face of their judge. And since God’s face appears in every fact of the universe they oppose God’s revelation everywhere. They do not want to see the facts of nature for what they are; they do not want to see themselves for what they are. Therefore they assume the non-createdness of themselves and of the facts and the laws of nature round about them. Even though they make great protestations of serving God they yet serve and worship the creature more than the Creator. They try to make themselves believe that God and man are aspects of one universe. They interpret all things immanentistically. Shall we in the interest of a point of contact admit that man can interpret anything correctly if he virtually leaves God out of the picture? Shall we who wish to prove that nothing can be explained without God first admit some things at least can be explained without him? On the contrary we shall show that all explanations without God are futile. Only when we do this do we appeal to that knowledge of God within men which they seek to suppress. This is what I mean by presupposing God for the possibility of intelligent predication.

You ask what person is consistent with his own principles. Well I have consistently argued that no one is and that least of all the non-Christian is. I have even argued in the very booklet that you review that if men were consistent they would be end products and that then there would be no more reasoning with them. However since sinners are not consistent, and have what is from their point of view an old man within them they can engage in science and in the general interpretation of the created universe and bring to light much truth. It is because the prodigal is not yet at the swine trough and therefore still has of the substance of the Father in his pockets that he can do that and discover that, which for the matter of it, is true and usable for the Christian…

What the more particularly do I mean by saying that epistemologically the believer and the non-believer have nothing in common? I mean that every sinner looks through colored glasses. And these colored glasses are cemented to his face. He assumes that self-consciousness is intelligible without god-consciousness. He assumes that consciousness of facts is intelligible without God. And he interprets all the facts and all the laws that are presented to him in terms of these assumptions. This is not to forget that he also, according to the old man within him, knows that God exists. But as a covenant breaker he seeks to suppress this. And I am now speaking of him as the covenant breaker. Neither do I forget that no man is actually fully consistent in working according to these assumptions. The non-believer does not fully live up to the new man within him which in his case is the man who worships the creature above all else, any more than does the Christian fully live up to the new man within him, which in this case is the man who worships the Creator above all else. But as it is my duty to ask my fellow Christians as well as myself to suppress the old man within them, so it is my duty to ask non-believers to suppress not the old man but the new man within them.

The necessity for this can be observed every time there is some popular article on religion in one of the magazines. There was a questionnaire sent out recently by one of them asking a certain number of people whether they believed in God. By far the greater number of them said that they did. But from further questions asked it appeared that only a very small number believed in the God of the Bible, the Creator and Judge of men. Yet they said that they believed in God. From such an article it is apparent that every sinner has the sense of deity and therefore knows God as his Creator and Judge. But from such an article it is also apparent that every sinner seeks in one way or another to deny this. They are therefore without God in the world. They must, as Charles Hodge so well points out, be renewed unto knowledge (Col 3:10) as well as unto righteousness and holiness (Eph 4:24).

Romanism & Arminianism
Now neither Aquinas nor Butler makes any such distinctions as I have made. And in that they are but consistent. They do not make the Creator-Creature distinction absolutely fundamental in their own thinking. How then could they consistently ask others to do so?

It is of the essence of their theology to maintain that God has made man so that he has such freedom as to be able to initiate something that is beyond the counsel of God. For them the human self therefore is supposed to be able to think of itself as intelligible and of the facts and laws of the world as manipulable and therefore intelligible apart from their relationship to God. I have already pointed out that for this reason that traditional view of apologetics has no universe and has no real point of contact in the unbeliever. If either Romanism or Arminianism were right in their view of the self-consciousness of man there could be no apologetics for Christianity at all. There would be an all comprehensive plan of God. This much being clear it can be seen that the Romanist and the Arminian will, in consistence with their own theology, not be able to challenge the natural man’s false assumptions. The traditional apologist must somehow seek for a point of contact within the thinking of the natural man as this thinking has been carried on upon false assumptions. He cannot seek to stir up the old man in opposition against the new man in the non-Christian. He makes no use of such a distinction. He will allow for gradual differences within the natural man. He will even make a great deal of these. To him therefore the passages of Paul to the effect that every man knows God and that man is made in the image of God are interpreted so as to do injustice to other equally important teaching of the Scripture to the effect that the natural man knoweth not God.

All this is compromising theology. It is no wonder that the Romanist and the Arminian will also follow a compromising apologetics. The basic falseness of this apologetics appears in the virtual if not actual denial of the fact that the natural man makes false assumptions. Aquinas and Butler hold that the natural man, whom the Calvinist knows to be a covenant breaker and as such one who interprets God himself in terms of the universe, has some correct notions about God. I mean correct notions as to content not merely as to form. Any one who says “I believe in God,” is formally correct in his statement, but the question is what does he mean by the word God. The traditional view assumes that the natural man has a certain measure of correct thought content when he sees the word God. In reality the natural man’s “God” is
always a finite God. It is his most effective tool for suppressing the sense of the true God that he cannot fully efface from the fibres of his heart.

The natural man’s god is enveloped within a Reality that is greater than his god and himself. He always makes Reality, inclusive of all that exists, the All the final subject of which he speaks. With Thales he will say All is water, with Anaximenes All is air. With others he may be a dualist or a pluralist or an atomist, a realist or a pragmatic. From the Christian point of view he still has a monistic assumption in that he makes Reality to be inclusive of God and himself. And there is not much that the traditional apologist can do about this. He has bound himself to confusion in apologetics as he has bound himself to error in theology. He must tie on to some small area of thought content that the believer and the unbeliever have in common without qualification when both are self-conscious with respect to their principle. This is tantamount to saying that those who interpret a fact as dependent upon God and those who interpret that same fact as not dependent upon God have yet said something identical about that fact.

All this is bound to lead to self-frustration on the part of the traditional apologist. Let us watch him for a moment. Think of him first as an inductivist. As such he will engage in “historical apologetics” and in the study of archaeology. In general he will deal with the “facts” of the universe in order to prove the existence of God. He cannot on his position challenge the assumption of the man he is trying to win. That man is ready for him. Think of the traditional apologist as throwing facts to his non-Christian friend as he might throw a ball. His friend receives each fact as he might a ball and throws it behind him in a bottomless pit. The apologist is exceedingly industrious. He shows the unbelieving friend all the evidence for theism. He shows all the evidence for Christianity, for instance, for the virgin birth and the resurrection of Christ. Let us think of his friend as absolutely tireless and increasingly polite. He will then receive all these facts and toss them behind him in the bottomless pit of pure possibility. “Is it not wonderful,” he will say, “what strange things do happen in Reality. You seem to be collector of oddities. As for myself I am more interested in the things that happen regularly. But then I shall certainly try hard to explain the facts you mention in accord with the laws that I have found working so far. Perhaps we should say that laws are merely statistical averages and that nothing can therefore be said about any particular event ahead of its appearance.

Perhaps there are very unusual things in reality. But what does this prove for the truth of your view?”

You see that the unbeliever who does not work on the presupposition of creation and providence is perfectly consistent with himself when he sees nothing to challenge his unbelief even in the fact of the resurrection of Christ. He may be surprised for a moment as a child that grows up is surprised at the strange things of life but when he has grown up he realizes that “such is life.” Sad to say the traditional Christian apologist has not even asked his unbelieving friend to see the facts for what they really are. He has not presented the facts at all. That is he has not presented the facts at all. That is he has not presented the facts as they are according to the Christian way of looking at them and the
Christian way of looking at them is the true way of looking at them. Every fact in the universe is what it is by virtue of the place that it has in the plan of God. Man cannot comprehensively know that plan. But he does know that there is such a plan. He must therefore present the facts of theism and of Christianity, of Christian theism, as proving Christian theism because they intelligible as facts in terms of it and in terms of it alone. But this is also in effect to say that the Christian apologist should never seek to be an inductivist only. He should present his philosophy of fact with his facts. He does not need to handle less facts in doing so. He will handle the same facts but he will handle them as they ought to be handled.

A Priorism
Now look at the traditional apologist when he is not an inductivist but an a priori reasoner. He will first show his fellow worker, the inductivist, that he defeats his own purposes. He will show that he who does not challenge the assumptions of his non-Christian friends has placed himself on a decline which inevitably leads down from Locke through Berkeley to Hume, the skeptic. Then for his own foundation he will appeal to some internal ineffable principles, to some a priori like that of Plato or of Descartes. He will appeal to the law of contradiction either positively or negatively and boldly challenge the facts to meet the requirements of logic. Then he will add that the facts of Christianity pass the examination summa cum laude. Well, they do. And in passing the examination they invariably pass out of existence too. He can only prove the immortality of the soul if with Plato he is willing to prove also that man is divine. He can only prove the universe to have order if with the Stoics he is also willing to say that God is merely its principle of order. With the Hegelian idealists such as Bradley and Bosanquet or Royce he will prove all the facts of the Bible to be true by weaving them into aspects of a Universe that allows for them as well as for their opposites.

Inductivism & A Priorism
But usually the traditional apologist is neither a pure inductivist not a pure a priorist. Of necessity he has to be both. When engaged in inductive argument about facts he will therefore talk about these facts as proving the existence of God. If anything exists at all, he will say, something absolute must exist. But when he thus talks about what must exist and when he refuses even to admit that non-believers have false assumptions about their musts, let alone being willing to challenge them on the subject, he has in reality granted that the non-believer’s conception about the relation of human logic to facts is correct. It does not occur to him that on any but the Christian theistic basis there is no possible connection of logic with facts at all. When the non-Christian, not working on the foundation of creation and providence, talks about “musts” in relation to “facts” he is beating the air. His logic is merely the exercise of a revolving door in a void, moving nothing from nowhere into the void. But instead of pointing out this fact to the unbeliever the traditional apologist appeals to this non-believer as though by his immanentistic method he could very well interpret many things correctly…

The general conclusion then is that on the traditional method it is impossible to set one position clearly over against the other so that the two may be compared for what they are. Certainly there can be no confrontation of two opposing positions if it cannot be pointed out on what they oppose each other. On the traditional basis of reasoning the unbeliever is not so much as given an opportunity of seeing with any adequacy how the position he is asked to accept differs from his own.

But all this comes from following the Roman Catholic, Thomas Aquinas, or the Arminian, Butler. If one follows Calvin there are no such problems. Then one begins with the fact that the world is what the Bible says it is. One then makes the claims of God upon men without apologies though always suaviter in modo. One knows that there is hidden underneath the surface display of every man a sense of deity. One therefore gives that sense of deity an opportunity to rise in rebellion against the oppression under which it suffers by the new man of the covenant breaker. One makes no deal with this new man. One shows that on his assumptions all things are meaningless. Science would be
impossible; knowledge of anything in any field would be impossible. No fact could be distinguished from any other fact. No law could be said to be law with respect to facts.

The whole manipulation of factual experience would be like the idling of a motor that is not in gear. Thus every fact—not some facts—every fact clearly and not probably proves the truth of Christian theism. If Christian theism is not true then nothing is true. Is the God of the Bible satisfied if his servants say anything less? And have I, following such a method, departed radically from the tradition of Kuyper and Bavinck? On the contrary I have learned all this primarily from them. It is Kuyper’s Encyclopedia that has, more than any other work in modern times, brought out the fact of the difference between the approach of the believer and the unbeliever. It is Bavinck’s monumental work which set a natural theology frankly oriented to Scripture squarely over against that of Romanism which is based on neutral reason. It is Bavinck who taught me that the proofs for God as usually formulated on the traditional method prove a finite god. I have indeed had the temerity to maintain that those great Reformed theologians have in some points not been quite true to their own principles. But when I have done so I have usually tried to point out that when they did so and to the extent that they did so they had departed from Calvin.”

(Van Til, Presuppositionalism, 184-195)


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