“The Reformed method of apologetics seeks to escape this nemesis. It begins frankly ‘from above.’ It would ‘presuppose’ God. But in presupposing God it cannot place itself at any point on a neutral basis with the non-Christian. Before seeking to prove that Christianity is in accord with reason and in accord with fact, it would ask what is meant by ‘reason’ and what is meant by ‘fact.’ It would argue that unless reason and fact are themselves interpreted in terms of God they are unintelligible. If God is not presupposed, reason is a pure abstraction that has no contact with fact, and fact is a pure abstraction that has no contact with reason. Reason and fact cannot be brought into fruitful union with one another except upon the presupposition of the existence of God and his control over the universe.
Since on the Reformed basis there is no area of neutrality between the believer and the unbeliever, the argument between them must be indirect. Christians cannot allow the legitimacy of the assumptions that underlie the non-Christian methodology. But they can place themselves upon the position of those whom they are seeking to win to a belief in Christianity for the sake of the argument. And the non-Christian, though not granting the presuppositions from which the Christian works, can nevertheless place himself upon the position of the Christian for the sake of the argument.”
– Cornelius Van Til, A Christian Theory of Knowledge p.18
“The two systems, that of the non-Christian and that of the Christian, differ because of the fact that their basic assumptions or presuppositions differ. On the non-Christian basis man is assumed to be the final reference point in predication. Man will therefore have to seek to make a system for himself that will relate all the facts of his environment to one another in such a way as will enable him to see exhaustively all the relations that obtain between them. In other words, the system that the non-Christian has to seek on his assumption is one in which he himself virtually occupies the place that God occupies in Christian theology. Man must, in short, be virtually omniscient. He must virtually reduce the facts that confront him to logical relations; the “thingness” of each thing must give up its individuality in order that it may be known; to be known, a thing or fact must be wholly known by man…
The system that Christians seek to obtain may, by contrast, be said to be analogical. By this is meant that God is the original and that man is the derivative. God has absolute self-contained system within himself. What comes to pass in history happens in accord with that system or plan by which he orders the universe. But man, as God’s creature, cannot have a replica of that system of God. He cannot have a reproduction of that system. He must, to be sure, think God’s thoughts after him; but this means that he must, in seeking to form his own system, constantly be subject to the authority of God’s system to the extent that this is revealed to him.”
– Cornelius Van Til, A Christian Theory of Knowledge p.15-16
“Reformed theology holds to the self-sufficiency of God without compromise. It therefore rejects every form of human autonomy. Only on the assumptions of divine self-sufficiency and man’s complete dependence upon God can the difference between the Christian and the non-Christian points of view be clearly made out. Only thus can the issue be clearly drawn. The non-Christian assumes that man is ultimate, that is, that he is not created. Christianity assumes that man is created. The non-Christian assumes that the facts of man’s environment are not created; the Christian assumes that these facts are created. The Christian has derived his convictions on these matters from Scripture as the infallible Word of God. As self-explanatory, God naturally speaks with absolute authority. It is Christ as God who speaks in the Bible. Therefore the Bible does not appeal to human reason as ultimate in order to justify what it says. It comes to the human being with absolute authority. Its claim is that human reason must itself be taken in the sense in which Scripture takes it, namely, as created by God and as therefore properly subject to the authority of God.”
– Cornelius Van Til, A Christian Theory of Knowledge p.14-15
To say that Scripture testifies to itself and therefore identifies itself is to imply that it also identifies every fact in the world. That is to say the God of which the Scriptures speak is the God who makes the facts to be what they are. There can therefore be no fact which is ultimately out of accord with the system of truth set forth in Scripture. Every fact in the universe is what it is just because of the place that it has in this system.
Moreover, to say that every fact in the world is what it is because of its place in the system of truth set forth in Scripture, is to establish the legitimacy of the Christian principle of discontinuity. The system of truth set forth in Scripture cannot be fully understood by the creature. The point here is not merely that creatures who are sinners are unwilling to believe the truth. The point is further that man as finite cannot understand God his Maker in an exhaustive manner. As he cannot understand God exhaustively, so he cannot understand anything related to God in an exhaustive way, for to understand it we would have to penetrate its relation to God and to penetrate that relation we would have to understand God exhaustively.
– Cornelius Van Til, A Christian Theory of Knowledge p.35-36
The objections against the phenomena of Scripture would therefore be legitimate if those who make them could show us the positive foundation on which they are standing. This foundation should enable them to explain the facts in terms of a system of truth other than that which is offered in the Bible. This point will later concern us more fully. For the moment, the difference between the final point of reference of the Christian and the final point of reference of the non-Christian is indicated so as to make plain that no discussion of “fact” can be said to settle final issues unless it takes this difference into consideration. The Christian’s belief in the Bible as the Word of God is involved in, and is an expression of, his belief in the triune God as the only final point of reference in all human predication. The Christian holds to the authority and finality of the Bible not because he can clearly, that is exhaustively, show the coherence of every fact with every other fact of Scripture. He rather holds to this doctrine of Scripture because, unless he does, there is no resting point for the search of facts anywhere.
– Cornelius Van Til, A Christian Theory of Knowledge p.36
The doctrine of Scripture as self-attesting presupposes that whatsoever comes to pass in history materializes by virtue of the plan and counsel of the living God. If everything happens by virtue of the plan of God, then all created reality, every aspect of it, is inherently revelational of God and of his plan. All facts of history are what they are ultimately because of what God intends and makes them to be. Even that which is accomplished in human history through the instrumentality of men still happens by virtue of the plan of God. God tells the stars by their names. He identifies by complete description. He knows exhaustively. He knows exhaustively because he controls completely.
It is of such a God the Bible speaks. So it is once again a matter of moving about in circles. It is impossible to attain to the idea of such a God by speculation independently of Scripture. It has never been done and is inherently impossible. Such a God must identify himself. Such a God, and only such a God, identifies all the facts of the universe. In identifying all the facts of the universe he sets these facts in relation to one another.
– Cornelius Van Til, A Christian Theory of Knowledge p.28
It is by the sovereign act of the Holy Spirit that the Scripture can be seen to be the self-attesting Word of God. For sin is that by which men seek to interpret facts apart from the revelation of God. The sinner seeks a criterion of truth and knowledge independent of the revelation of God. The sinner wants to test that which presents itself as the revelation of God by a standard not itself taken from this revelation. He complains of the circular reasoning that would be involved in accepting the word of Scripture about the nature of Scripture. So then, to overcome this hostile attitude of the sinner it is necessary that the Holy Spirit convict him of his sin in not accepting the Bible as the Word of God. The miracles, the prophecies fulfilled, the symmetry of its parts, etc., will all be misinterpreted because interpreted by the wrong standard, unless the Spirit convicts and convinces the sinner that he is dealing with the Word of God.
“For as God alone is a fit witness of himself in his Word, so also the Word will not find acceptance in men’s hearts before it is sealed by the inward testimony of the Spirit. The same Spirit, therefore, who has spoken through the mouths of the prophets must penetrate into our hearts to persuade us that they faithfully proclaimed what had been divinely commanded.” (John Calvin, Institutes 1:7.4)
It should be noted that this view of Scripture thinks of God as here and now speaking to men through his Word. “Scripture is not a dry tale or an old chronicle, but it is the ever living, ever youthful Word which God at the present time and always sends out to his people. It is the ever continuing speech of God to us.” (Herman Bavinck, Gereformeerde Dogmatick, vol. I)
– Cornelius Van Til, A Christian Theory of Knowledge p.33-34
(The Bavinck quote can be found in the John Vriend translation of Reformed Dogmatics: Prolegomena p. 384)
Not as though he is in every sense self-conscious of his own adopted principle. In practice the natural man is much better than his principle. He does not fully live up to his principle. He is not a finished product. He is restrained by the non-saving grace of God from “being as bad as he can be,” and as bad as he will be when his principle has full control of him.
In practice, therefore, the man of the street is a complex individual. He is first the creature made in the image of God. He was represented in Adam at the beginning of history. In Adam he broke the covenant of God. He is now in principle opposed to God. He is dead in trespasses and sins. He is wholly polluted in all the aspects of his being. So far as he lives from this principle he will not because he cannot, and he cannot because he will not, accept the overtures of the grace of God unless by the regenerating power of the Holy Spirit he is made alive from the dead. But he does not live fully from his principle. Therefore he does not react in the exclusively negative way that we would expect him to, if we look at the principle that ultimately controls him. Like the prodigal of the scriptural parable he cannot forget the father’s voice and the father’s house. He knows that the father has been good and is good in urging him to return. Yet his principle drives him on to the swine trough. On the one hand he will do the good, in the sense of that which externally at least is in accord with the will of God. He will live a “good” moral life. He will be anxious to promote the welfare of his fellow men. In all this he is not a hypocrite. He is not sufficiently self-conscious to be a hypocrite.
It is therefore of the utmost importance to distinguish between what the natural man is by virtue of his adopted principle and what he still is because of the knowledge of God as his creator that he has within him and because of the non-saving grace by which he is kept from working out his principle to the full and by which he is therefore also able to do the “morally good.”
– Cornelius Van Til, A Christian Theory of Knowledge p.225-226
In conclusion it should be pointed out that the doctrine of Scripture set forth above sets before men the face of God. God requires of men that they love and obey him. He made them perfect in his image. They rebelled against him. Now he is, in grace, calling them to repentance through his Son. He tells them about this call to repentance and love in the Bible. So Christ, the Redeemer, the Son of God, speaks directly to us in the words of Scripture.
It follows that those who take the Bible to be what it says it is, must present this Bible as conveying a challenge of Christ to men. They must use it always as a means with which to send forth a clarion call of surrender to those who are rebels against God. To be sure, it is the grace of God that is offered to men. Just as Jesus wept over Jerusalem and her children, desiring that they might repent, so those who are believers must be filled with deep concern and love for the lost. But in their love for the lost they must, none the less, not lower the claims of God revealed in Christ who calls upon “all men everywhere” to repent (Acts 17:30). This call to repentance has application for the whole of human life and for all the activities of men.
– Cornelius Van Til, A Christian Theory of Knowledge p.39
The difference between a Christian system that seeks to be consistently analogical and one, like that of Romanism and evangelicalism, that does not, is that only in the former is the false ideal of knowledge of the unbeliever rejected. If one does not make human knowledge wholly dependent upon the original self-knowledge and consequent revelation of God to man, then man will have to seek knowledge within himself as the final reference point. Then he will have to seek an exhaustive understanding of reality. Then he will have to hold that if he cannot attain to such an exhaustive understanding of reality, he has no true knowledge of anything at all. Either man must then know everything or he knows nothing. This is the dilemma that confronts every form of non-Christian epistemology. The Romanist or evangelical type of argument for Christianity is not able to indicate this fact with clarity. The only way by which this dilemma can be indicated clearly is by making plain that the final reference point in predication is God as the self-sufficient One.
– Cornelius Van Til, A Christian Theory of Knowledge p.17