Chapter 1—Our Knowledge of God

Dorman’s discussion of general revelation makes me think of many things. Here are a few: The created world shouts God to us (Ps. 19:1; Rom. 1:20). Were it not for sin, we would see this and know it clearly. It is interesting how the Bible holds us morally responsible for things that might not seem that clear due to sin; yet, there are times and places where they are clear. For example, I have often wondered about the magi from the East. Did God specially reveal something to them, or where they simply perceiving the “proclamation in the skies” of the Great King’s birth? In light of the Bible’s references to the constellations (Job 38:31-33; Job 9:9; Amos 5:8; Isaiah 13:10) might they have seen signs in these? If we believe God created and “names” the stars, then the constellations are of divine, not pagan, origin. They are meant to tell God’s story, and they apparently did to the magi.
Regarding "inward" general revelation, it has always intrigued me how Kant dismissed every argument for God based upon reason and the creation (teleological, cosmological, ontological), but he embraced the moral argument based on an inward sense of an approximate "Golden Rule." Kant is aware of these things outwardly through special revelation, but he rejects that due to his epistemological skepticism towards such “knowledge.” Yet he comes to similar conclusions from inward general revelation. I would not ask Kant for much help in formulating a theology, but I think we can see demonstrated in his case a congruence between inward general revelation, whether "conscience" or "judicial sentiment," and special revelation. Both have the same source—God. And, as we'll see, both must be judged in the light of Scripture.
In the end, general revelation is sufficient so that we are without excuse (Rom. 1:19-20). I'll let Calvin close:

"It were, indeed, a strange defence for man to pretend that he has no ears to hear the truth, while dumb creatures have voices loud enough to declare it; to allege that he is unable to see that which creatures without eyes demonstrate, to excuse himself on the ground of weakness of mind, while all creatures without reason are able to teach." Institutes (1.5.15)

A Faith For All Seasons

Vincent of Lerins, in the 5th century, wrote of "that faith which has been believed everywhere, always, by all" (Commonitory 2.6). It is in this spirit that Ted Dorman wrote A Faith For All Seasons, subtitled "Historic Christian Belief in Its Classical Expression." This is a text book, to be sure, but readable and interesting in its broad concern. I will post an interaction with each of the fifteen chapters and see where that leads.

General

• Faithforallseasons

Shower Musings

Everyone seems to do his best thinking in the shower. Well, I wouldn't say this is so great, but it's a thought. It is funny how we tend to project our wants, desires, etc. onto matters. I think the classical (literally) example of this is Plato's ideal of the "Philosopher-King." Well, theology types do the same thing when they tend to make salvation into a theology exam. They demand exact distinctions be made re: justification by grace alone through faith alone because of Christ alone; and I agree. But at the bottom, we are not saved by being able to articulate this formula, and God will not demand exacting answers to theology questions before granting heaven. Or should I say the questions will be less a matter of soteriology (the study of salvation) than a matter of Christology (the study of Christ). We are not saved by believing in justification by faith; rather we are saved by believing in Christ! As Tom Wright has said in his Romans lectures (and I am paraphrasing), there will be many who are justified by faith who don't necessarily believe in justification by faith. Why? Because they have faith in Christ, not faith in faith.

The Transfiguration

The February 26 broadcast of "Issues, Etc" on KFUO featured an hour-long discussion between host Todd Wilken and Dr. Norman Nagel of Concordia Seminary in St. Louis. The conversation is worth a listen just to hear Dr. Nagel's reading of Luke's account, but further there is an interesting discussion of the "more" of Jesus. We can't long for Jesus in such a way that exhausts him. He always has more to give and pulls us forward when we are content with the past. Click on the the link above for a great listen.

Goodness, Truth, and Beauty

A comment or two about the "Articles and Posts Worth Reading" to the left. The Dave Brown paper on Lewis expounds the notion of "sehnsucht" which underlies this blog. The blog posts by Peter Leithart and Greg Wilbur get at the conviction that beauty ought not be divorced from goodness and truth. Leithart applies this to aesthetic aspects of aplogetics; Wilbur states it in his "Artistic Credo" and then wonderfully applies the need for beauty in looking at music's role in worship and creating covenant community. I encourage everyone to check them out!

Princesses and Dragons

Click here for a review of The Princess and The Goblin by William Chad Newsom of the Logres Hall blog. Mr. Newsom's newest book is Talking of Dragons: The Children's Books of J. R. R. Tolkein and C. S. Lewis.

Princesses and Priests

The first words of George MacDonald that I ever read were from The Princess and The Goblin. It begins thus . . .

Chapter One--Why The Princess Has A Story About Her

There was once a little princess who --

"But, Mr. Author, why do you always write about princesses.

"Because every little girl is a princess."

"You will make them vain if you tell them that."

"Not if they understand what I mean."

"Then what do you mean?"

"What do you mean by a princess?"'

"The daughter of a king."

"Very well, then every little girl is a princess, and there would be no need to say anything about it, except that she is always in danger of forgetting her rank, and behaving as if she had grown out of the mud. I have seen little princesses behave like the children of thieves and lying beggars, and that is why they need to be told they are princesses. And that is why, when I tell a story of this kind, I like to tell it about a princess. Then I can say better what I mean, because I can then give her every beautiful thing I want her to have."

"Please go on."

There was once a little princess whose father was king over a great country full of mountains and valleys. . . .

This fascinating glimpse into MacDonald hooked me and called to my mind the words of Pastor Steve Schlissel:

". . . We need to get back to that place where we can speak to the covenant people of God and address them as the righteous of the Lord. They have a place in this world where they are to shine like stars in the night, as they hold forth the word of light. The gathered worshipers on a Sunday, the Lord’s Day, are to be built up in what God has made them and called them to be; they are not to be berated, belittled, stained, doubted, and accused.

If we don’t agree that we have to go back to our congregations and build them up, then we might as well cash it in now and forget reformation. If we cannot speak to the people of God like God speaks to the people of God, if we cannot speak to the people of God like Paul spoke to the people of God, then we have no right to be ministers of God. If we cannot speak to the congregation of the Lord Jesus Christ as those in whom He lives and dwells and has being in this world as a living testimony, then woe be to us. If all we can do is berate, belittle, and harangue, then we are working at cross purposes with the living God and woe be to us." (from the address "Covenant Thinking" delivered at the 2002 Auburn Avenue Pastor's Conference, p. 15)

"But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy." 1 Peter 2:9-10