A Reformed Christian Worldview

8/6/2019 A Reformed Christian Worldview

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Jeffrey Price ST502 Reformed Worldview 1

Introduction

Humanity has deliberated over the question of worldview from the beginning of our

existence. Throughout the various stages of that history man has shown both a profound

understanding and a profound ignorance of the basic tenets of this reality. Where does that desire

to know come from, and why do we spend so much time, energy and capital in seeking answers

to our questions? Is it perhaps because there are an infinite number of questions, and therefore

an infinite number of answers which need to deliberated, debated, debunked and defined? There

exists within man a deep desire to know the world in an intimate way, and yet the vastness of the

world would seem to make that task rather impossible. The studies of science, philosophy,

anthropology, astronomy, and yes, theology, are just a few of the human endeavors that bring

clarity and confusion to our understanding of the world. Any one of those studies would seek to

define the others in their own image and by their own terms because they each presuppose a

common starting point. But the vastness of the world should give us each pause when defining

the world in such constrained terms that we should recognize the grave injustice we do to the

very definition we desire to uphold. This paper will be no different as limited and finite

language will be used to explore, define and understand the world through the eyes of a single

writer.

The journey we are about to embark on will be into the view of the world offered by the

historically reformed Christian faith. All worldview studies must have a fixed point of

beginning, and so we shall launch into our study from this reformed view. The immediate

question should be, Why start here? Why not start with archeology to understand our oldest

terrestrial origins, or why not astronomy to understand the ancient extra-terrestrial beginning?

We start here because the study of the reformed faith does not limit itself to just theology, and it


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does not limit itself to either terrestrial or extra-terrestrial starting points. This study

encompasses a system, a thought, a view as magnanimous and enormous as our world. It does

justice to both the complexity and simplicity of the world by leaving mystery as mystery and by

bringing into clear focus what we can know.

The orthodox view of Christianity finds its most consistent expression in the Reformed

Faith. Fundamental to everything orthodox is the presupposition of the antecedent self-existence

of God and of his infallible revelation of himself to man in the Bible.1

Therefore, the reformed

faith does not only offer a worldviewit presents the only clear and consistent place from which

to start and to end. Indirectly even science and philosophy should be theological,2 as defined

by the orthodox reformed faith because as our theology is God centered, so should our lives be. 3

Armed with this knowledge and commitment we will survey the epistemological questions that

lay the foundation for our systematic approach to understanding the great purpose of man and

how we can influence this world we seek to understand. Knowledge leads to understanding, and

understanding to wisdom. Thus after studying the how and what of knowledge, and building

our system of thought we will be led to the why. It is here that we will learn to apply the

knowledge and understanding gained to speak wisdom into a world that cries out for hope every

day.

The FoundationEpistemology

The building of a worldview is much like the building a house, as a foundation must be

firmly laid before the framework or structure can be raised up and the finishing touches added so

we can live there. If any one of those steps is not followed properly, then the house is unlivable

1Til, In Defense of the Faith 1978, 1




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and it is not really a home or a house at all. This rickety creation will be nothing more than the

illusion of a house with unstable flooring and poor construction, and it is ultimately a dangerous

place to live. Therefore it is imperative that we start with the firm foundation of epistemology

from which to build.

Our epistemological structure will come in the form of Frames perspectival triad, who as

a student of Van Til, properly recognizes the truth and consistency of the orthodox reformed

faith. The three will be perspectives on one another and on the whole. Each will include (not

exclude) the others; thus each will cover the same ground with a different emphasis. I call these

three perspectives normative (the law), situational (the facts, the world), and existential (the

person).4 This in and of itself does not define an epistemological starting point, but it does begin

to form the proper approach to knowledge which is both comprehensive and clear. The key

strength of the reformed faith is that it is consistent, and where there is clarity it is expressed and

where there is mystery it is left to define itself within the boundaries of what is known. Every

world view has some normative aspects from which it finds true north, but outside of reformed

doctrines that law is a moving target. Any defined expression of the world must also be

accompanied by an understanding of the situational facts as they are presented, but much like

someone building a house without a level or T-square, it is difficult to construct a stable reality

without knowing what is true. Thirdly, when our reality is distressed we begin to question the

very heart of our existence and an existential angst disturbs our understanding of who we are in

relation to the world around us. It is impossible to pull these three perspectives apart as they are

each interconnected to one another.

4Frame, The Doctrine of the Knowledge of God 1987, 74


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Frame continues, [t]he same perspectives may be used with regard to epistemology.

The normative perspective focuses on Gods authority as expressed through His law[t]he

situational perspective focuses on the law as revealed both in Scripture and in the creation

generally[t]he existential perspective focuses on the law as revealed in man as Gods image.5

This tri-perspectival view of epistemology is the firm foundation from which we build our

knowledge for a reformed faith, and thus a worldview. This knowledge begins and ends with our

knowledge of God, as He is both author and sustainer supplying the normative perspective by his

Word, the situational through creation and the existential in our reflective image of him. God is

the true north, the plumb line by which all other standards, perspectives and views are measured

against and by.

As stated moments ago, the building of knowledge begins with knowledge of God. In

this spirit, Calvin began his Genevan Catechism with the question, What is the chief end of man?

And the answer came, clear and resounding: To know God by whom he was created. In the

same way the Westminster Catechism began its lessoning with the question: What is the highest

and chief end of man? And it gave a brief and rich reply: To glorify God and enjoy Him

perfectly unto all eternity.6

Knowledge begins with the God, and so to know God is to

understand mans highest calling and purpose in the world that was created by God (normative,

existential and situational at work). In fact, God is the highest good of man that is the

testimony of the whole of Scripture, and so we see once again that tri-perspectival view

combining Gods normative word, and the existential reality of mans experience in Gods

world.


6Bavinck 1956, 31


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Knowledge of God is understood through his relationship with man as our Covenant

Head and our Lord. Throughout redemptive history, God seeks to identify himself to men as

Lord and to teach and demonstrate to them the meaning of that concept7God is LordJesus

Christ is Lord.8 The purpose of these lessons from Geneva, Westminster and the Bible are to

set the stage for understanding God as our Creator. The Creator-creature relation is a covenant

relation; a Lord-servant relationGod is Lord of all, that in all His relations with the world He

speaks and acts as Lord.9

This fundamental understanding of God gives man a proper

knowledge of Him, and does not set man above God or else mans knowledge would not be true

and would, therefore, be unsound in any application of this knowledge.

Lordship and covenant are further understood through the transcendence and immanence

of God, or by the acknowledgement of God as both distinct from man and yet intimately

connected. As our Lord, God is our covenant ruler, and yet He is also intimately involved with

man in a deeply familial relationship. [I]f transcendence is covenant headship, and if

immanence is Gods covenant involvement with His people, then we are on solid ground.10

Otherwise, we make God something and someone he is not by either the deistic error of Gods

absolute removal from creation or the pantheistic error of God being indistinguishable from

creation. The reformed worldview offers an ultimate rationalism while all other systems of

epistemology believe in an ultimate irrationalism.11

The rational view of our knowledge of God is the basis for our rational view of the world

and ourselvesthe situational and existential perspectives on knowledge. To know God (in the





11Til, The Defense of the Faith 1975, 41


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fullest sense) is to know God obediently, to know Him as He wants to be known.12

This

knowledge is normative. It tells us what we ought to believe, how we ought to think, what

justifications ought to be accepted.13

These oughts tell us about the world how it is and how

it is meant to be. Without these oughts we are left with chaos and random chance as a guide

and are therefore given over to the irrational. [W]e know God by means of the world. All of

Gods revelation comes through creaturely means, whether events, prophets, Scripture, or merely

the human eye or ear.14

This is Gods story that is being revealed through, and is

simultaneously transcendent of, time and space. In other words, this story, unlock[s] the door

of redemption,

15

so that we are not left in a world full of oughts that do not match up with our

reality.

We are, therefore, led to the existential reality of who we are in light of the normative and

situational knowledge of God and the world. Calvin observes that the knowledge of God and

the knowledge of self are interrelatedI cannot know myself rightly until I see myself as Gods

image: fallen, yet saved by grace. But I also cannot know God rightly until I seek to know him as

a creature, as a servant. The two kinds of knowledge, then, come simultaneously.16 With that

reality our knowledge of self is deepened by our knowledge of God, and our knowledge of God

is rightly deepened by servant knowledge of self. No matter where we start, existentially with

ourselves, normatively with God, or situationally with the world we are always brought back to

the cohesive system of the reformed view of knowledge.

The StructureSystematic Theology




15Vos 1948, 21

16Frame, The Doctrine of the Knowledge of God 1987, 64-65


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The epistemological foundation has been laid, and already a clear system of doctrines is

presenting itself through the questions answered about knowledge. That system of doctrines is

known primarily as systematic theology, and that system is firmly rooted in Gods revelation

there is no system of theology without his revelation. In the case of Biblical Theology this

[study] is historical, in the case of Systematic Theology it is of a logical nature.17

Put another

way, Systematic theology seeks to offer an ordered presentation of what the Bible teaches about

God.18

The main systematic points of doctrine that relate to a reformed worldview are the

normative doctrine of God, the situational doctrine of man and the eschatological implications on

the existential reality. These have been touched on already to some degree, and obviously cannot

be dealt with exhaustively in this space. Furthermore, there are other important systematic

doctrines of faith but they are inter-related to these three main points from which we will build

the structure of our reformed worldview.

As before with our formulations on knowledge, we will begin with the normative

perspective as it guides and leads to the situational and existential perspectives. The doctrine of

God is that normative plumb line from which all the other systematic formulations, structures

and doctrines are built. Van Til summarizes his doctrine of God in terms of self-contained

fullness. Another Van Tillian summary of this doctrine is that God is absolute personality.

Both words in the phrase are important.19

Not only are both words in the latter important

(absolute personality), but also the former (self-contained fullness) are of equal importance

because if God was not self-contained then he would not be the antecedent self-existent God.

He would be a contingent being and therefore lack the fullness of his lordship and covenant

17Vos 1948, 14


19Frame, Cornelius Van Til: An Analysis of His Thought 1995, 58


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headship from which we base our normative knowledge. The system would unravel, and would

be just as irrational as unbelief. Fortunately, beyond being self-contained fullness, God is also

absolute personality which is also only found consistently within reformed faith. Only in

biblical teaching are absoluteness and personality combined in the Supreme Being. All other

worldviews, and inconsistent Christian philosophies, espouse a supreme that is either devoid of

personality, or is not in absolute authoritative control. Again, without both we are left with

irrationalism and no god at all.

The absolute personality leads us to another logical conclusion and connection with the

normativethe incommunicable attributes of God stress his transcendence and the

communicable attributes stress his immanence. The two imply one another. A Christian notion

of transcendence and a Christian notion of immanence go together.20

We cannot escape this

reality, nor would we want to when left with the alternatives. The doctrine of God and his

attributes that set him apart from us and that deeply connect him to us are another revelation of

his absolute personality which shows both his power and love, justice and mercy. Because he

encompasses these attributes we can trust in this normative doctrine from which we build all

other systematic and theological constructs. The fullness of this construct is found in the tri-

personality,21

of the Triune God of the Covenant, as Father, Son and Holy Spirit.22

The

absolute reality of God as three in one provides man with the opportunity to see absolute

personality analogically, but without understanding the doctrine of man we cannot fully

understand why this must be an analogical experience.



22Bavinck 1956, 143


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The situational perspective of mans relationship to God sets forth not only the

explanation for our analogical experience, but it also lays out the structure for the doctrine of

man. Here again, systematic theology touches the historical redemptive story of God in creation,

fall and redemption. The first two (creation and fall) will be dealt with under the doctrine of man

while the final (redemption) will be explained in relation to the eschatological implications.

Mans situation that cannot be changed is the Creator-creature distinction, in that [m]an is

created in Gods image. He is therefore like God in everything in which a creature can be like

God.23

No matter what changes in time or history, that is the situation that man will always and

forever find himself. [A]fteremphasizing that man was like God and in the nature of the case

had to be like God [, created in his image and with personality,] we must stress the point that

man must always be different from God.24 Man cannot be absolute, as God is, and neither can

man be self-contained, just as the finite cannot be infinite. Those differences alone are enough to

force mans knowledge of God to be analogical, but to make matters worse, man is also fallen

from grace and tainted by sin. When man fell it was therefore his attempt to do without God in

every respect. Man sought his ideals of truth, goodness and beauty somewhere beyond God,

either directly within himself or in the universe about him. Essentially, the normative

perspective was ripped out of the hands of the situational and existentialleaving a shattered

view of the world. When man rightfully recognizes his situation in light of this normative truth

then he is able to maintain the consistency of the reformed worldview, and when man fails to

recognize this truth then he puts himself right back at the Fall broken and shattered with no

hope. While the Creator-creature distinction will never change, God has provided an answer for

the shattered situational perspective of mans fall which does give man hope.




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The infinite, in his divine decree of providence, has given man the solution to his

situational angst, actually his situational death and inability. In light of Gods providence, mans

existential reality is changed through redemption not only in the current history of the world, but

in the future, eternal and consummate history of the world. That consummated solution bears

itself out in the world, to fundamentally change and restore that which was shattered. This is the

third and final existential perspective as seen through the doctrines of the eschatos. The faith in

providence stands in the most intimate of relationships with the faith in redemption.25

The

doctrines of the eschatos deal with the reality of who Jesus Christ is, as the second person of the

triune God, and what he secures for man to fundamentally alter his present and future existential

reality. In the search for understanding who man is, there is no question greater than that of who

man is in light of Jesus Christ. The Apostle Paul wrote, though our outer self is wasting away,

our inner self is being renewed day by day. For this light momentary affliction is preparing for us

an eternal weight of glory beyond all comparison.26

Redemption through Jesus Christ is the

fundamental change in the existential reality of man which affects man in the present and in the

consummated kingdom to come. The inner man will someday experience the full weight of

glory which was secured for him by Jesus Christ, or he will experience the full weight of

affliction which he secured for himself. Which existential reality would you prefer? The

reformed worldview causes every man to ask himself that very question as he grapples with the

normative doctrine of God, the situational doctrine of man, and the present and yet to come

doctrine of the eschatos.

The ReasonThe Gospel

25Bavinck 1956, 182

262 Corinthians 4: 16-17


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Since the historical redemptive worldview is a comprehensive and consistent perspective,

we cannot leave our question above unanswered. Which existential reality would you prefer?

The answer of hope is an obvious one, but why or how does the second person of the trinity

secure that hope for us? Before we can answer the questions of why or how, we will first look at

which existential reality we deservethe weight of affliction. In this simple but profound

psychological way Scripture tells the history of the fall and of the origin of sin. In this way sin

continues still to come into being. It begins with the darkening of the understanding, continues

with the excitement of the imagination, stimulates desire in the heart, and culminates in an act of

the will.

27

Man has sinned, and it is this sin that has separated Adam and Eve from paradise and

that still separates man from God today. Sin is not a sickness, nor is sin something physical that

can be removedit is our ethical position before God as one who has disobeyed the normative

perspectives. Sin has touched everyone and everything in creation, forall have sinned and fall

short of the glory of God.28

The whole world stands in the sign of the fall. And if the world

around us did not proclaim it to us, then we should still be reminded of it from moment to

moment by the voice of conscience, which continually accuses us, and by the poverty of the

heart, which testifies of nameless woe.29 Mans act of the will that separated us from God has

created both the grounds for our punishment, and the profound need for salvation. Our

punishment, rightly deserved by our own guilt, is deathdeath is dissolution, separation, of

what belongs together.30

Death by human standards is an end to life, or a ceasing to exist any

longer, but that is not Gods normative standard. Death is life deprived of joy, peace and

blessedness, and has becoming a dying in sin. And this spiritual death, this separation between

27Bavinck 1956, 224

28Romans 3:25

29Bavinck 1956, 225

30Bavinck 1956, 259


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God and man, continues in the body and culminates in eternal death.31

Eternal death is the fruit

and labor of sin and that is what mankind has secured for itself. Because the normative laws

were broken in disobedience, the situational environment was tainted by sin and death which has

led to an existential reality for everyone that we simply cannot bear or overcome on our own, yet

there is hope.

Where does this hope come from, and why would it ever be offered? Immediately after

the fall God already comes to manGod does not forget him. He does not let go of him, but

condescends, seeks him out, talks with him, and leads him back to fellowship with Himself (Gen

3:7-15).32 This is of profound importance because it reveals that man does not and cannot save

himself, but it must be God who saves. It is God who secures life and God who is victorious

over death. The whole of redemption begins and ends in himJust as in the work of creation

and providence, so in the work of redemption, the re-creation, God is also the alpha and the

omega.33 This is the final piece of the structure that a house requires in order to stand on its

own, and understanding the doctrine of redemption is what makes the house worth building. A

worldview that is fatalistic, chaotic or without purpose cannot stand, but the reformed worldview

ascribes intentionality, sets the world in order, and gives it purpose.

The history of redemption is the story of God redeeming his people from death and

giving them life through the covenant relationship. Jesus Christ secures salvation for his

covenant children by taking their sin and death upon himself and paying that penalty to satisfy

Gods justice. In that great act of mercy and love, the righteousness of Christ is given to his

covenant children to cover them over with the riches of his kingdom and their hearts are

31Bavinck 1956, 259

32Bavinck 1956, 265

33Bavinck 1956, 265


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transformed. For our sake he made him to be sin who knew no sin, so that in him we might

become the righteousness of God,34 that is the essence of the Covenant of Grace. [Christ]

bears His covenant into mankind, makes it part and parcel of the world, and sees to it that in the

world it is preserved from evil. As the Redeemer or Re-Creator, God follows the line which He

drew as Creator, Sustainer, and Ruler of all things. Grace is something other and higher than

nature, but it nevertheless joins up with nature, does not destroy it but restores it rather.35

While

this grace is completely undeserved, it does not create any contradictions or schisms breaking

down a reformed worldview. It is completely consistent with the normative of who God is, the

situation of creation and re-creation, and the desire for an existential reality without sin and with

hope. The covenant of grace does not ramble about at random, but perpetuates itself,

historically and organically, in families, generations, [and] nations. It is consistent with the

world we see, and yet so extraordinary when experienced.

The InvitationApologetics

Now the house has been built, the foundation has been laid and the supporting structure

is in place. The history of redemption has given us hope, purpose and a point of contact with

man from which to invite him in. The reformed worldview, when taught and lived out

consistently should always lead to this invitation. What value would it be if it did not? No

worldview is sufficient in and of itself simply for being rightit must also be enticing and

inviting to others for them to embrace it. Earlier we looked at how sin begins, with the

darkening of the understanding, continues with the excitement of the imagination, stimulates

desire in the heart, and culminates in an act of the will.36 The invitation to glory should come in

342 Corinthians 5: 21

35Bavinck 1956, 277

36Bavinck 1956, 224


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a similar fashion, for after all there is nothing wrong with imagination, desire or acts of the will

when done rightly so within the framework of the world which God has given us. Just as an

invitation would be sent to invite someone into your home, so should the invitation be to

someone who is living in the unstable house of unbelief. The Apostle Peter urges this care in

any appeal to the gospel by writing, [I]n your hearts honor Christ the Lord as holy, always

being prepared to make a defense to anyone who asks you for a reason for the hope that is in

you; yet do it with gentleness and respect, having a good conscience .37

Sharing the hope that

one has is in the Covenant of Grace should be the most profound act of kindness and love that

can be imagined.

The invitation to hope is an invitation into the reformed worldview; it is an invitation into

Gods home. This invitation to glory begins, with the [illumination] of the understanding,

continues with the excitement of the imagination, stimulates desire in the heart, and culminates

in an act of[Gods redeeming grace].38 Could you refuse that invitation? I hope not!

Conclusion

Our house has been built, and the world has been invited in to be a part of our family.

The foundation was laid with on the three firm pillars of epistemologynormative (the truth),

situational (the world), and existential (the self). With that tri-perspectival view of knowledge

we learned just how comprehensive and encompassing the reformed worldview is as it is able to

confront other perspectives, declare their inconsistencies, and remain true. Next the doctrinal

structure of the house was raised upon the foundation with rooms that could go on for miles

doctrine of God (normative), Man (situational) and Consummation (existential). Lastly, the door

371 Peter 3: 15-16

38Bavinck 1956, 224


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of redemption and the invitation to come in were put into place, so that all were welcomed into

the house of God. The reformed worldview, in its most basic form, is a reflection of and an

encounter with the living God. That encounter shows us who God is, what the world is like that

he created, and how we are to live within that world. As a fundamental commitment to the

reformed faith we need to not only be ready to share this perspective, but to do so with wonder,

joy and excitement. Entice the world to reflect on Gods glory and watch in humble amazement

the story of redemption unfold before your very eyes.


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Bibliography

Bavinck, Herman. Our Reasonable Faith. Grand Rapids: Baker Book House, 1956.

Frame, John M.Apologetics to the Glory of God: An Introduction. Phillipsburg: P&R

Publishing, 1994.

. Cornelius Van Til: An Analysis of His Thought. Phillipsburg: P&R Publishing, 1995.

. The Doctrine of the Knowledge of God. Phillipsburg: P&R Publishing, 1987.

Pratt, Jr., Richard L.Every Thought Captive: A Study Manual for the Defense of Christian Truth.

Phillipsburg: Presbyterian and Reformed Publishing Co., 1979.

Ridderbos, Herman N.Redemptive History and the New Testament Scriptures. Phillipsburg:

Presbyterian and Reformed Publishing, 1963.

Til, Cornelius Van.In Defense of the Faith. Phillipsburg: Presbyterian and Reformed Publishing,

1978.

. The Defense of the Faith. Philadelphia: Presbyterian and Reformed Publishing, 1975.

Vos, Geerhardus.Biblical Theology. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948.

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A Reformed Christian Worldview