Richard Howe’s Concern about YEC and Presuppositionalism
A Presuppositionalist Responds: Part III
This will be
my final interaction with Dr. Richard Howe’s outline dealing with his concern
that many if not most YEC are turning to presuppositional methodology in how
they frame their argument in support of a faithful acceptance of Gen. 1-11.
Before I object to how classical apologetics misuses the theistic proofs, I
want to make it clear that I am not opposing the use of evidence in Christian
apologetics. Evidence and proofs have their place. It is precisely “the place”
that classical apologetics gives to evidence and proofs that concerns me.
Moreover, the kinds of proofs and evidence that classical apologists use in
their defense of Christian theism can be highly problematic. Many, if not most
philosophers believe that it is impossible to prove that God exists. What is at
issue here is something I eluded to in my second post: criterion. Anytime
philosophers talk about “proof,” what they are alluding to is what we call the properties
of “proof.” In order to qualify as a proof, the evidence being offered must
meet certain criteria. If it fails to meet the criteria, it fails to qualify as
proof. A person’s criteria of proof are shaped by their metaphysical and
epistemological presuppositions. By now, you can probably discern the
trajectory of this discussion. Since the believer and the unbeliever begin the
conversation about metaphysics and epistemology with fundamentally opposing
presuppositions, it is difficult to imagine how they could ever agree on what
passes as criteria for proofs within their respective worldviews. Classical
apologetics fails to take this problem seriously in my opinion. It is precisely
the serious nature of this problem that presuppositional apologetics confronts
from the start.
Christian
apologetics or better, biblical apologetics is not merely interested in showing
that theism is probably true. Christianity does not simply assert that based on
the evidence and proofs it is highly probable that there is a god out there
somewhere. But this is exactly what classical apologetics does. In addition,
Christianity does not assert that it is highly probable that Jesus is God and
that all men should place their faith in Him because we are almost certain He
is going to judge the world in the end. It is not enough that apologetics
defend the nebulous idea of a god. After all, unbelievers and believers differ
remarkably in their understanding of the idea of god or God respectively.
Rather, Christianity asserts that the Triune God of Scripture exists, that He
is the Creator of all that is, that all knowledge is deposited in Him, and that
all creation everywhere at all times must acknowledge Him, adore Him, and
humbly submit to His Lordship at all times and in all places. His name is Jesus,
and this God became man in order to condemn sin in the flesh and to rescue the
perishing by His death, burial, and resurrection. He gives light, life, and
hope to all who hear His word. This is the reason for the hope that is in us
and it is the only way Christians should give a defense for the hope that is in
them.
I closed my
last post by arguing that humanity knows God in one sense and that it does not
know God in another sense. Why do I make this assertion? It is quite simply the
way the Scripture puts it. The Scripture tells us in Romans one that humanity
knows God is there. God has made Himself known to them, in them, among them,
and around them so that humanity is left without any excuse for failing to
acknowledge God as the ultimate Creator and source of all that is. At the same
time, 1 Corinthians 1-2, 2 Corinthians 4, Eph. 2, and the gospels inform us
that humanity does not know God personally, accurately, rightly, because of the
sin nature. Humanity possesses knowledge of God and through its sinful nature,
it perverts suppresses, and distorts that knowledge. As unregenerate sinners,
man willingly distorts the image of God. Not only is this a natural act of
sinful humans, as natural as breathing in fact, it is something that we all do
willingly so long as our heart remains darkened by sin. This means that man
knows God and is culpable for his sinful behavior, but at the same time, that
man in his fallen condition will not know God rightly, truly. This reality has
serious implications for the project of Christian apologetics. This being the
case, I want to finish my review of Howe’s comments.
In V. A. of
his outline, Howe says, “Presuppositionalists maintain that a proper
apologetics methodology must be built on the solid Reformed (Calvinist)
theological doctrines of the sovereignty of God and the total depravity of the
human race.” Howe is surely correct in that presuppositional apologetics
insists that our apologetic is based off sound theology as a result of solid
biblical exegesis. So far, so good.
V. A. 1. Says,
“To assume an intellectual common ground between the believer and unbeliever
from
which the
believer could launch into a rational argument for God's existence, is defacto
to deny the God of Christianity.” Note that Howe does not provide a single
source for this statement. This is not what PA asserts. In fact, Van Til writes
of the truly biblical view of the point of contact between believers and
unbelievers, “It is assured of a point of contact in the fact that every man is
made in the image of God and has impressed upon him the law of God.” [Christian
Apologetics, 120] Van Til unambiguously affirms that a point of contact not only exists, but that the unbeliever cannot avoid it. Eta Linnemann, in her criticism of higher criticism says it
most eloquently, “I know from personal experience that the move from criticism
of the Bible to trust in the Bible does not occur through arguments that
consider intellectual presuppositions of the Bible critic in such a way that he
can accept those arguments.” [Linneman, Biblical Criticism on Trial] Howe is
simply wrong to make such characterizations of presuppositional apologetics. He
should at least provide an accurate understanding of what PA affirms and what
it denies.
In point V.
A. 2. Howe writes, “The God of Christianity must be presupposed to exist before
there could be any coherent or rational thought in the first place.” This is
true in one sense and not true in another. Yes, man lives his life as if God is
there and He knows that God is there. But man refuses to acknowledge God as he
lives out his life in the here and the now. The presupposition is assumed in
the background, not confessed openly. If this is what Howe is saying, he is
correct. But if he is saying that PA asserts that unless you willfully
acknowledge God’s existence openly, then you are not capable of rational
thought, he would be far from accurate. PA affirms that rational thought serves
as a modus ponens form of argument for Christian theism. If rational
thought is possible, then Christian theism is true. Rational thought is
possible. Therefore Christian theism is true. In reality, this argument is true
for any Christian who acknowledges God as Creator of all that is. How could it
not be?
V. A. 3. “The
unbeliever's attempt to argue against the existence of the Christian God
already employs epistemological assumptions that can be the case only if the
God of Christianity exists.” This is a statement that I will absolutely affirm.
Howe is spot on here. How could an unbeliever predicate anything at all, or
know anything at all or claim to know anything unless God were the necessary
precondition that makes all knowledge possible to begin with? Any assumption
about reality is reflects the state of affairs that has obtained is only
possible because God made reality as it is.
Howe’s
conclusion about presuppositional apologetics, “The truth of the Christian
worldview is demonstrated by a transcendental argument in terms of which a
rather full-blown Trinitarian Christian theism is the necessary prerequisite
for any rational thought at all” Now, let’s analyze this statement. Would human
beings exist if Trinitarian Christian theism were not true? The answer is
clearly no. And it has to be answered negatively for anyone who claims to hold
to Biblical Christianity. The only reason humans exist is because the God of
Scripture created us. Now, would humans be able to reason if they did not exist
or if God had not created them with the specific capacity for logical thought?
Of course not. Therefore, the only reason human beings are capable of rational
thought is because the triune God of Scripture exists and because He created us
with such capacities from the start.
A final word
for what is passed off as being apologetics in contemporary times is in order.
What we see out there in the marketplace of Christian ideas, in the seminaries,
on the internet, and in the bookstores is not actually apologetics. Christian
apologetics, or as Cliff McManus calls it, biblical apologetics does not
involve Christians running around the world picking fights and setting up
repetitive debates with atheists and other religions in order to prove that
Christian theism is true or probably true. Biblical apologetics is responsive
in nature. Moreover, the mandate is not to prove that Christian theism is true
to an unbelieving world. That is not how Scripture defines biblical
apologetics. Apologetics is giving someone an answer for the reason of the hope
that is you. If you are giving a gospel proclamation or if someone who thinks
your life is a bit curious or unique, and this curiosity leads them to question
you, then your response is apologetics. Your goal is to honor God by giving
them the gospel, with gentleness and respect, in humility, and of course hoping
and praying that God will water what is being planted. That phenomena we see
across the world is in large part, the foolish endeavor of men who are more
interested in the sound of their own arguments and in how they look and in
winning debates than it is the result of a humble desire to honor God by
proclaiming His truth and having faith that He will do with it what He has
determined.
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