“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 charge is made that we engage in circular reasoning. Now if it be called circular reasoning when we hold it necessary to presuppose the existence of God, we are not ashamed of it because we are firmly convinced that all forms of reasoning that leave God out of account will end in ruin. Yet we hold that our reasoning cannot fairly be called circular reasoning, because we are not reasoning about and seeking to explain facts by assuming the existence and meaning of certain other facts on the same level of being with the facts we are investigating, and then explaining these facts in turn by the facts with which we began. We are presupposing God, not merely another fact of the universe. If God is to come into contact with us at all it is natural that the initiative must be with him. And this will also apply to the very question about the relation of God to us. Accordingly, it is only on God’s own testimony that we can know anything about him.”
– Cornelius Van Til, A Survey of Christian Epistemology p.201
See also: The Charge of Circular Reasoning and Spiral Reasoning
We accept this God upon Scriptural authority. In the Bible alone do we hear of such a God. Such a God, to be known at all, cannot be known otherwise than by virtue of His own voluntary revelation. He must therefore be known for what He is, and known to the extent that He is known, by authority alone. We do not first set out without God to find our highest philosophical concept in terms of which we think we can interpret reality and then call this highest concept divine. This was, as Windelband tells us, the process of the Greeks. This has been the process of all non-Christian thought. It is from this process of reasoning that we have been redeemed. On such a process of reasoning only a finite god can be discovered. It has been the nemesis of the history of the theistic proofs that this has been so frequently forgotten. Are we then left with a conflict between Faith and Reason? Have we no philosophical justification for the Christian position? Or are we to find a measure of satisfaction in the fact that others too, non-Christian scientists and philosophers as well as ourselves, have in the end to allow for some mystery in their system?
To all this we must humbly but confidently reply by saying that we have the best of philosophical justification for our position. It is not as though we are in a bad way and that we must seek for some comfort from others who are also in a bad way. We as Christians alone have a position that is philosophically defensible. The frank acceptance of our position on authority, which at first blush, because of our inveterate tendency to think along non-Christian lines, seems to involve the immediate and total rejection of all philosophy—this frank acceptance of authority is, philosophically, our very salvation. Psychologically, acceptance on authority precedes philosophical argument; but when, as epistemologically self-conscious grown-ups, we look into our own position, we discover that unless we may presuppose such a God as we have accepted on authority, the Moment will have no significance. The God that the philosophers of the ages have been looking for, a God in whom unity and diversity are equally ultimate, the “Unknown God,” is known to us by grace. It has been the quest of the ages to find an interpretative concept such as has been given us by grace.
– Cornelius Van Til, Common Grace and the Gospel p.14
Following on from The Foundation of Historical Apologetics:
“In addition to showing that Christ actually arose from the grave and that the facts recorded in the Scripture are as they are recorded as being, insofar as this can be ascertained by historical research, we must show that the philosophy of fact as held to by Christian theism is the only philosophy that can account for the facts. And these two things must be done in conjunction with one another. Historical apologetics becomes genuinely fruitful only if it is conjoined with philosophical apologetics. And the two together will have to begin with Scripture, and argue that unless what Scripture says about itself and all things else of which it speaks is true, nothing is true. Unless God as an absolutely self-conscious person exists, no facts have any meaning. This holds not only for the resurrection of Christ, but for any other fact as well.”
– Cornelius Van Til, An Introduction to Systematic Theology p.242-243
Non-christian thinkers have for centuries usurped the term philosophy. They claimed to be the only ones that followed the facts and operated by principles of reason. They pretended and still pretend to do that which every honest man who opens his eyes and uses his intellect ought to do. As a matter of fact on any but the Christian, and more specifically the Calvinist view, facts are meaningless and reason operates in a vacuum. On any but the Christian basis man, using this reason, is a product of Chance and the facts which he supposedly orders by the “law of contradiction” are also products of Chance. Why should a “law of contradiction” resting on Chance be better than a revolving door moving nothing out of nowhere into no place? Only on the presupposition that the self-contained God of Scripture controls all things, can man know himself or anything else. But on this presupposition the whole of his experience makes good sense. Thus a truly Christian philosophy is the only possible philosophy. Other philosophies are or should be called such by courtesy. Those who crucify reason while worshipping it; those who kill the facts as they gather them, ought not really to be called philosophers.
Insisting upon “reason” as the test of truth they have completely divorced the operation of “reason” from the turmoil of fact. They cannot find coherence in anything on their principle. Fear, nothing but fear in the dark, remains.
– Cornelius Van Til, Christian Philosophy
If man does not own the authority of Christ in the field of science, he assumes his own ultimate authority as back of his effort. The argument between the covenant-keeper and the covenant-breaker is never exclusively about any particular fact or about any number of facts. It is always, at the same time, about the nature of facts. And back of the argument about the nature of facts, there is the argument about the nature of man. However restricted the debate between the believer and the non-believer may be at any one time, there are always two world views ultimately at odds with one another. On the one side is a man who regards himself as being unable to find an intelligible interpretation of experience without reference to God as his Creator and to Christ as his Redeemer. On the other side is the man who is certain that he cannot find any such an interpretation. He assumes that there resides with him the power to make a universal negative statement about the nature of all reality.
The scientist who is a Christian therefore has the task of pointing out to his friend and colleague, who is not a Christian, that unless he is willing to stand upon the Christian story with respect to the world which has been redeemed through Christ, there is nothing but failure for him. Scientific effort is utterly unintelligible unless it is frankly based upon the order placed in the universe of created facts by Christ the Redeemer.
– Cornelius Van Til, The Protestant Doctrine of Scripture
The final question, then, when considering the object of knowledge, is whether the spatial-temporal universe exists by itself or whether we must presuppose the existence of God in order to think intelligently of the spatial-temporal world. We found that, according to Christian theism, every individual object of knowledge to be known at all must be known in its relation to God. Then if one spatial object is to be known in its relation to another spatial object, the connection must be thought of as made by God. In other words, the universals of knowledge have their source in God. Similarly, if one object of knowledge is to be known in its relation to other objects of knowledge that have existed or will exist at another period of time, we must think of the connection as being made by the plan of God.
– Cornelius Van Til, A Survey of Christian Epistemology p.183
The existence of the God of Christian theism and the conception of his counsel as controlling all things in the universe is the only presupposition which can account for the uniformity of nature which the scientist needs. But the best and only possible proof for the existence of such a God is that his existence is required for the uniformity of nature and for the coherence of all things in the world. We cannot prove the existence of beams underneath a floor if by proof we mean that they must be ascertainable in the way that we can see the chairs and tables of the room. But the very idea of a floor as the support of tables and chairs requires the idea of beams that are underneath. But there would be no floor if no beams were underneath. Thus there is absolutely certain proof for the existence of God and the truth of Christian theism. Even non-Christians presuppose its truth while they verbally reject it. They need to presuppose the truth of Christian theism in order to account for their own accomplishments.
– Cornelius Van Til, The Defense of the Faith p.125-126
It is utterly impossible that there should be trustworthy witnesses to the incarnate Word unless these trustworthy witnesses are trustworthy because they are the servants of the self-attesting God, speaking through the Son of God. This is only to say that any identification of any fact can take place in terms of the truth of the Christian religion alone. It is but to say that Christianity alone is rational. It is but to say that if one leaves the foundation of the presupposition of the truth of the Christian religion one falls into the quagmire of the utterly irrational. No intelligent predication is possible except on the basis of the truth, that is the absolute truth of Christianity.
– Cornelius Van Til, A Christian Theory of Knowledge p.252
There are two ways of constructing a proof for the existence of God. These two ways are mutually exclusive. The one is in accord with the basic construction of Reformed theology; the other is destructive of it. The one begins with the presupposition of the existence of the triune God of the Scriptures. The other begins with the presupposition of man as ultimate.
The true theistic proofs undertake to show that the ideas of existence (ontological proof), of cause (cosmological proof), and purpose (teleological proof) are meaningless unless they presuppose the existence of God.
This involves interpreting human reason itself in terms of God. It involves saying that unless human reason regards itself as being what Scripture says it is, created in the image of God, that then it has no internal coherence.
– Cornelius Van Til, Common Grace and the Gospel p.218