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Chapter 5 - Biblical Guidance For Apologetics - Revelational Epistemology
[1] Although the quote is edited this may also be found in Van Til’s Apologetic by Greg Bahnsen, pp. 287-288.
[2] Greg Bahnsen, “The pedagogical philosophy or outlook, how the human learns and can know things. ‘Paideia’ is a Greek term that refers to the discipline or training of a child and, by extension, to a conception of education (or learning or instruction).” in Van Til’s Apologetic pg. 292 foot note #75.
Chapter 6 - The Lordship of Christ in the Realm of Knowledge
[3] Much of what follows is from Bahnsen’s audio lectures as well as an edited edition was published posthumously as Always Ready: Directions for Defending the Faith Edited by Robert R. Booth.
[4] Cornelius Van Til, A Christian Theory of Knowledge (P& R Publishing Co,. 1969), pp. 15, 18, 43.
[5] John Calvin, Calvin’s Commentaries tr. T.H.L. Parker (Grand Rapids: Eerdmans 1959).
[6] Cornelius Van Til, The Defense of the Faith (P&R, 1955), pp. 67, 189-190, 194.
[7] Cornelius Van Til, The Defense of the Faith (P&R, 1955), pg. 195.
[8] Cornelius Van Til, The Defense of the Faith (P&R, 1955), pg. 63.
[9] Cornelius Van Til, The Defense of the Faith (P&R, 1955), pp. 111, 112.
Chapter 7 - The Foolishness of Unbelief and the Two Step Apologetical Procedure
[10] Cornelius Van Til, A Survey of Christian Epistemology, (den Dulk Christian Foundation, 1969), pg.116.
[11] Cornelius Van Til, The Defense of the Faith (P&R, 1955), pp. 117-118, 396.
Chapter 8 - Worldviews in Collision
[12] For example, the resurrection in Paul’s apologetic is ALWAYS presented within the spectrum of the Biblical Christian world view which has as its presumed ultimate authority the Scriptures: “For I delivered to you as of first importance what I also received, that Christ died for our sins ACCORDING TO THE SCRIPTURES, and that He was buried, and that He was raised on the third day ACCORDING TO THE SCRIPTURES.” (1 Corinthians 15:3-4) Thus the resurrection of Christ is never presented as an independent historical fact outside of the entire Christian system of thought which is to be judged as credible by the autonomous mind of the skeptic.
Chapter 9 - One Must Believe in Order To Understand
[13] This last sentence was edited and does not reflect the original statement made by Greg Bahnsen who mistakenly attributed the fall to Eve rather that her federal head - Adam.
[14] This statement by Bahnsen seems to assert that evidentialist apologetics never led anyone to Christ for it “encourages him to assert his own autonomous authority.” However, it is Scripture which leads people to Christ (Romans 10:17) even if it is used in an evidentialist fashion. That does not justify Evidentialism for the Word of God is effective and powerful on its own regardless as to who wields it. In addition presuppositional apologetics will not “woo him to Christ” but only the sovereign work of the Holy Spirit (John 3:3, 8). Thus to assert (in a chapter titled “The Conditions for Apologetic Success”) that Presuppositonalism is the only means to lead one to Christ is fallacious. While it is THE Biblical means, thus only justifiable means, of apologetics NO methodology in and of itself will “woo him to Christ.” Finally, to equate conversion with “success” is also fallacious. Success is not determined by conversion for God has multiple uses for apologetics: (1) To convert, (2) To fortify the faith of the believer, and (3) to make the unrepentant a vessel of wrath on whom He displays His justice. Thus apologetics also has the purpose of hardening the reprobate. (Romans 9 15-23)
[15] For any act to be good it must have: (1) the right standard [God’s Law], (2) the right goal [to glorify God] (3) and the right motive [the love of God]. Thus the unbeliever though he may do what appears to be good is not truly a good work.
Chapter 10 - Acts 17 “The Encounter OF Jerusalem With Athens”
[16] The chapter following this first paragraph was first published in the “Ashland Theological Bulletin” XIII:1 (Spring, 1980).
[17] F.F. Bruce, The Defense of the Gospel in the New Testament (Grand Rapids: Wm. B. Eerdmans, 1959), pg. 18.
[18] e.g., H. Conzelmann, “The Addresses of Paul on the Areopagus,” in Studies in Luke-Acts, ed. L. E. Keck and J. L. Martyn (Nashville: Abingdon, 1966), pp. 217ff; A. Schweitzer, The Mysticism of Paul the Apostle (New York: H. Holt, 1931), pp. 6ff.
[19] Johannes Munck, The Anchor Bible: The Acts of the Apostles, revised by W. F. Albright and C. S. Mann (Garden City, New York: Doubleday & Co., 1967), pg. 173; cf. Adolf Harnack, The Mission and Expansion of Christianity (New York: Harper and Brothers, 1961), pg. 383.
[20] Kirsopp Lake and Henry J. Cadbury, The Acts of the Apostles, vol. 4 (Translation and Commentary) in The Beginnings of Christianity, Part 1, ed. F. J. Roaks Jackson and Kirsopp Lake (Grand Rapids: Baker Book House, 1965 [1932]), pp. 208-209.
[21]
[22] Ned B. Stonehouse, Paul Before the Areopagus and Other New Testament Studies (Grand Rapids: Wm. B. Eerdmans, 1957), pp. 9-10.
[23] Martin Dielius, Studies in the Acts of the Apostles (New York: Charles Scribner's Sons, 1956), pg. 79.
[24] Bertil Gartner, The Areopagus Speech and Natural Revelation (Uppsala: C. W. K. Gleerup, 1955), pg. 52.
[26] For further details on the philosophical schools of the Hellenic and Roman periods the reader can consult with profit the standard historical studies of Guthrie, Brehier, and Copleston.
[27] cf. Oscar Broneer, “Athens: City of Idol Worship,” in The Biblical Archaeologist (21 February, 1958):4-6.
[28] For a comparison of the apologetical methods of Socrates and Paul see G. L. Bahnsen, "Socrates or Christ: The Reformation of Christian Apologetics," in Foundations of Christian Scholarship, ed. Gary North (Vallecito, CA: Ross House Books, 1976).
[29] Cornelius Van Til, Paul at Athens (Phillipsburg, New Jersey: L. J. Grotenhuis, n.d.), pp. 2-3.
[30] Contrary to Haenchen, Acts Commentary pp. 518-519, 520.
[31] For the affirmative position see Gartner, Areopagus Speech, pp. 64-6; for the negative see Haenchen, Acts Commentary, pg. 519.
[32] Lake and Cadbury, Acts of the Apostles, pg. 213.
[33] C. Van Til, Paul at Athens, pg. 14.
[34] Cornelius Van Til, A Christian Theory of Knowledge (Nutley, New Jersey: Presbyterian and Reformed, 1969), pg. 293.
[35] F. F. Bruce, Commentary on the Book of Acts, in the New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans, 1955), pg. 356.
[36] Adolf Deissman, Paul: A Study in Social and Religious History (London: Hodder and Stroughton, 1926), pp. 287-291.
[37] G. C. Berkouwer, General Revelation (Grand Rapids: Wm. B. Eerdmans, 1955, 1955), pg. 145.
[38] Munck, Anchor Bible: Acts, pg. 171.
[39] J. H. Moulton and George Milligan, The Vocabulary of the Greek New Testament (Grand Rapids: Wm. B. Eerdmans, 1950), pg. 324.
[40] Van Til, Paul at Athens, pg. 5.
[41] Henry Alford, The Greek New Testament (Boston: Lee and Shepherd Publishers, 1872), 2:198.
[42] J. B. Lightfoot, "St. Paul and Seneca," in St. Paul's Epistle to the Philippians (Grand Rapids: Zondervan Publishing House, 1953), pg. 304.
[43] Berkouwer, General Revelation, pg. 145.
[44] Haenchen, Acts Commentary, pg. 525.
[45] Gartner, Areopagus Speech, pg. 188.
[46] Gordon R. Lewis, "Mission to the Athenians" part IV, Seminary Study Series (Denver: Conservative Baptist Theological Seminary, November, 1964), pg. 7; cf. pp. 1, 6, 8, and part III, pg. 5.
[47] Ibid., part III, p. 2; part IV, pg. 6.
[48] Berkouwer, General Revelation, pg. 143.
[49] Ibid., pg. 144.
[50] F. F. Bruce, "Paul and the Athenians," The Expository Times 88 (October, 1976): 11.
[51] Stonehouse, Paul Before the Areopagus, pg. 30.
[52] C. Van Til, Paul at Athens, pg. 12.
[53] Ibid., pg. 2.
[54] Lake and Cadbury, Acts of the Apostles, pg. 209.
[55] F. F. Bruce, The Defense of the Gospel in the New Testament, pp. 38, 46-47.
[56] Compare Gartner, Areopagus Speech, pp. 147-152, with Haenchen, Acts Commentary, pg. 523.
[57] Berkouwer, “General Revelation,” pp. 142-143.
[58] F. F. Bruce, Paul and the Athenians, pg. 9.
[59] Contrary to E. M. Blaiklock, The Acts of the Apostles, an Historical Commentary, in the Tyndale New Testament Commentaries, ed. R. V. G. Tasker (Grand Rapids: Wm. B. Eerdmans, 1959), pp. 140-141.
[60] e.g., R. C. Sproul, tape "Paul at Mars' Hill," in the series “Exegetical Bible Studies: Acts” (Pennsylvania: Ligonier Valley Study Center), tape AX-13.
[61] e.g., Blaiklock, Acts, Historical Commentary, p. 142; Everett F. Harrison, Acts: The Expanding Church (Chicago: Moody Press, 1975), pg. 272.
[62] F. F. Bruce, Book of Acts, pg. 362.
[63] Haenchen, Acts Commentary, pg. 526.
[64] Harrison, Acts, pg. 273.
[65] Lake and Cadbury, Acts of the Apostles pg. 219.
[66] J. S. Steward, A Faith to Proclaim (New York: Charles Scribner's Sons, 1953), pg. 117.
Chapter 11 - Antithesis and Self Attestation of Scripture
[67] The following notes do not corespond to Bahnsen’s book Always Ready and thus come strictly from the audio lecture series.
[68] See Bahnsen’s Article, Inductivism, Presuppositonalism, and the Inerrancy of Scripture.
Chapter 13 - Epistemological Issues - Knowledge
[69] For a further critique see Bahnsen’s article “Pragmatism, Prejudice, and Presuppositonalism.” in Foundations for Christian Scholarship.
[70] See article “Revisionary Immunity” by Greg Bahnsen, a Technical discussion of attempts to draw the analytic/synthetic distinction and what their failure teaches us about apologetics. (Download APOLOGETICS -- PA018 from Covenant Media Foundation at cmfnow.org) Most of the lecture is a summary of the article so I did not type a great deal of notes from the audio lecture.
Chapter 14 - Kuyper and Warfield
[71] i.e. Cosmological arguments, Teleological arguments etc.
[72] Some of what follows was excerpted from a paper I wrote called “The Myth of the Open-Minded Skeptic A Response to ‘An Appeal to an Open-Minded Skeptic’” (CRI Journal Vol. 21/Number 4) by Erik F. Wait
Chapter 15 - Evidence and Evidentialism
[73] See APOLOGETICS -- PA016 “A Critique of the Evidentialist Apologetical Method of John Warwick Montgomery” By Dr. Greg Bahnsen
[74] C. Van Til, A Survey Of Christian Epistemology, Vol. 2 of the series In Defense of Biblical Christianity (den Dulk Christian Foundation, 1932; reprinted 1969), pg. 7.
[75] C. Van Til, A Christian Theory Of Knowledge (New Jersey: Presbyterian and Reformed, 1959), pg.35
[76] C. Van Til, “Christian -Theistic Evidences” mimeographed syllabus, Westminster Theological Seminary, 1961 pg. 52.
[78] C. Van Til, “An Introduction To Systematic Theology” (mimeographed syllabus, Westminster Theological Seminary, reprinted 1966) pg. 45.
[79] C. Van Til, A Survey Of Christian Epistemology, pp. 7, 120, 9, 10.
[80] C. Van Til, A Christian Theory Of Knowledge pg. 293
[81] For example, Van Til has consistently criticized allegedly "Christian" approaches to science which maintain either that the circle of naturalistic interpretation vaguely points beyond itself to certain religious truths (i.e., projection into theology or that the scientific interpretation of the facts can also be supplemented with a religious perspective (i.e., imposition of a theological dimension). E.g. see Van Til's articles "Bridgewater Treatises" and "Butler, Joseph," in The Encyclopedia Of Christianity.
[82] (ed. G. G. Cohen: Marshallton, Deleware National Foundation for Christian Education, 1968), pp. 2. 178-179, 238-239, and Van Til's reviews of The Scientific Enterprise And Christian Faith by M. A. Jeeves, WTJ 32 (May, 1970) pp. 236-240; The Philosophy Of Physical Science by A. Eddington, WTJ 3 (November, 1940) pg. 662; and The Logic Belief by D. E. Trueblood, WTJ 5 (November, 1942), pp. 88-94.
[83] C. Van Til, Defense of the Faith, p. 256; “Introduction to Systematic Theology,” pg. 146
Chapter 16- Answering John Frame’s Critique of Presuppositionalism
[84] Bahnsen asserts that he believes Frame’s error arises from his Godly desire to see unity in the body between warring parties and thus he tends to knock the edges off of true distinctions between the two apologetical methodologies.
[85] For further analysis see “Revisionary Immunity” by Greg Bahnsen particularly section 9 titled “Null factual component.”
[86] “New Essays in Philosophical Theology,” ed. A. Flew & A. MacIntyre. New York: Macmillan, 1955, pp. 99ff.
Chapter 17 - Answering Macro-Evolution
[87] The following is from: PA012 “Journal of Christian Reconstruction” 800/553-3938. I:1 (Summer, 1974)
[88] See J.C. Greene, “The Death of Adam” (Iowa: Iowa State University Press, 1959), p. 307.
[89] The Spirit of Modern Philosophy, 2nd ed. (New York: Braziller, 1955), p. 286.
[90] Great Men of Literature (Garden City, N.Y.: Doubleday & Co., 1931), p.22.
[91] Milic Capek, "Change," in The Encyclopedia of Philosophy (EP hereafter), ed. Paul Edwards (New York: Macmillan Publishing Co., 1967), II, 78.
[92] Robert C. Neville, God the Creator (Chicago: University of Chicago Press, 1968), pg. 7.
[93] "Darwin, Charles Robert," EP, II, 294.
[94] The Defense of the Faith (Philadelphia: Presbyterian and Reformed Publishing Co., 1955), pg. 254.
[95] Ibid, pg. 109.
[96] "Christian-Theistic Evidences," an unpublished class syllabus (Westminster Seminary, 1961), pg. 106.
[97] Von seligen Leben (Berlin, 1806), pg. 106.
[98] Neville, op. Cit., p. 1.
[99] Unabridged ed., trans. Norman Kemp Smith (New York: St. Martin's Press, 1965), B664, pg. 528.
[100] Ibid., B595, pg. 485.
[101] Ibid., Bxxv-xxvi, pg. 25.
[102] Ibid., B660, 667, pp. 526, 530.
[103] Cf. Giorgio Tonelli, "Crusius, Christian August," EP, II, 269-270.
[104] Miltin K. Munitz, "Cosmology," EP, II, 237-238.
[105] Kant, op. Cit., B51, pp. 77-78.
[106] “Grundlage der Gesammten Wissenschaftslehre” in Sammtliche Werke (Berlin: 1845), pg. 217.
[107] “Die Anweisung zum seligen Leben, oder auch die Religionslehre,” cited in EP, III, 195.
[108] Radoslav A. Tsanoff, "Fichte, Johan Glttlieb," ibid., pg. 193.
[109] Cf. John Wild, ed., Spinoza “Selections” (Boston: Scribners, 1930), p. 94.
[110] “Ethics” (I, 29 schol.), trans. W.H. Whitge and A. H. Stirling (London: Oxford University Press, 1927).
[111] H.A. Wolfson, The Philosophy of Spinoz (New York: Meridian Books, 1960), pp. 331ff.
[112] "Goethe, Johan Wolfgang Von," EP, III, 364.
[113] Ibid.
[114] Cf. Arnulf Zweig, "Krause, Karl Christian Friedrich," EP, IV, pp. 363-365.
[115] G.W.F. Hegel, The Philosophy of History trans. J. Sibree (Dover Publications, 1956), pg. 9.
[116] G.W.F. Hegel, The Philosophy of Nature (Dover Publications, 1956), pg. 247.
[117] Ibid., pp. 47-48.
[118] G.W.F. Hegel, “Lectures in the Philosophy of Religion,” trans. E.B. Speirs and J.B. Sanderson (London: Kegan Paul, Trench, Trubner & So., 1895), I, 33.
[119] Evolutionary Philosophies and Contemporary Theology (Phladelphia: Westminster Press, 1969), pp. 52-53.
[120] “Lectures in Philosophy of Religion,” III, 108.
[121] Cited in G.F. Thomas, Religious Philosophies of the West (New York: Charles Scribner's Sons, 1965), pg. 280.
[122] Trans. George Eliot (New York: Harper and Row, 1957), pg. xxxiv.
[123] Ibid., pg. 281.
[124] Ibid., pg. xxxviii.
[125] Ibid., pg. xxxix.
[126] Ibid., pp. 101, 109.
[127] Ibid., pg. 110.
[128] Ibid., pg. 336.
[129] Cited by Hayden V. White, "Feuerbach, Ludwig Andress," EP, III, 192. Cf. Gary North, Marx's Religion of Revolution (Nutley, N.J.: Craig Press, 1968), pp. 42-44.
[130] Frederich Engels, Feuerbach: The Roots of the Socialist Philosophy, trans. A. Lewis (Charles H. Kerr & Co., 1919), pg. 102.
[131] Frederich Engels, Anti-Dühring” trans. Emile Burns (International Publishers, 1939), p. 54.
[132] Cf. Norman L. Torrey, "Diderot, Denis," EP, II, 397-403.
[133] “Sechs Vorlesungen uber die Darwin'scle Theorie,” 2nd ed. (Leipzig, 1868), p. 125.
[134] The Origin of Species, Everyman Library (London: J.M. Dent, 1956), p. 7.
[135] (Boston: Thomas & Andrews, 1803), I, Preface, 572 (cf. Chap. 39, "Of Generation").
[136] Cited by T.A. Goude, "Darwin, Erasmus," EP, II, 296.
[137] The Christian Faith, ed. H.R. Mackintosh and J.S. Stewart, 2nd ed. (New York: Harper and Row, 1963), pp. 143, 151.
[138] Ibid., pg.145.
[139] Ibid., pg. 150.
[140] Ibid., pg. 154, 155.
[141] Bernard Ramm, A Handbook of Contemporary Theology (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1966), pg. 64.
[142] Systematic Theology (Grand Rapids: Wm. B. Eerdmans Publishing Co., [1871-1873]1968), II, 15.
[143] Cf. Goudge, "Darwin, Charles Robert," Ioc. Cit.
[144] Cf. H.E.L. Melersh, FitzRoy of the Beagle (Mason & Lipscomb 1974).
[145] Cited by Green, op. Cit., p. 128; cf. C.E. Raven, John Ray, Naturalist, His Life and Works (Cambridge: University Press, 1942). Ray's other works are worth noting for their theological commitment: “The Wisdom of God Manifested in the Works of Creation,” 4th ed. (London, 1704); Three Physico-Theological Discourses, 3rd ed. (London, 1718).
[146] Interestingly, T.R. Malthus, from whom Darwin derived the crucial theoretical model in which to explain evolution, also rejected the doctrine of hell (after a long devotion to the natural theologian and proto-utilitarian, William Paley).
[147] The Origin of Species by Means of Natural Selection, or the Preservation of Favored Races in the Struggle for Life, 5th ed. (London, 1869), pg. 571.
[148] The Variations of Animals and Plants Under Domestication (New York: 1868), II, pp. 515-516.
[149] Cited by Goudge, op. cit., p. 295.
[150] Morton O. Beckner, "Darwinism," EP, II, 300-301; cf. T.A. Goudge, "Wallace, Alfred Russell," EP, VIII, 276. Interestingly, Wallace was fascinated by and engaged in spiritualism and physical research.
[151] Michael M. Murray, The Thought of Teilhard de Chardin (New York: Seabury Press, 1966), pg. 18.
[152] W.T. Jones, A History of Western Philosophy (New York: Harcourt, Brace, and World, 1952), II, 924.
[153] Ronald Campbell Macfie, Theology of Evolution (London: University Press, 1933), pg. 103.
[154] Beckner, op. Cit., p. 304.
[155] This antithesis admits of no synthesis as long as one refrains from reconstructing the antithetical members. Admittedly some have tried to synthesize evolution to creation as the mode of God's operation; however, this requires a reconstruction of the antithetical member under discussion (viz., biblical creationism). Some creation ideas might be made evolutionary, but the biblical teaching could be made so only by a discriminating (rather than unconditional) subject to the words of Christ or by a candid spurning and remodeling of orthodox hermeneutics. Robert L. Dabney's words should ever be kept in mind in this regard:
“Other pretended theologians have been seen advancing, and then as easily retracting, novel schemes of exegesis, to suit new geologic hypotheses. The Bible has often had cause here to cry, "Save me from my friends." . . . As remarked in a previous lecture, unless the Bible has its own ascertainable and certain law of exposition, it cannot be a rule of faith; our religion is but rationalism. I repeat, if any part of the Bible must wait to have its real meaning imposed upon it by another, and a human science, that part is at least meaningless and worthless to our souls. It must not expound itself independently; making other sciences ancillary, and not dominant over it.” [Lectures in Systematic Theology (Grand Rapids: Zondervan Publishing House, [1878] 1972), pg. 257].
[156] Cited in Loren Eisley, Darwin's Century (New York: Doubleday & Co., 1958), pg. 193.
[157] “AtlanticMonthly,” October, 1860, pp. 409, 416. That the protasis of Gray's conditional is satisfied can be seen not only from the quote at note 61 above, but also from Gray's own articles in Atlantic Monthly for July, August, and October, 1860; Huxley saw Darwin's book as the death blow of teleology: "Criticisms on The Origin of Species" in Lay Sermons &Addresses (London, 1870), p. 330; cf. EP, II, 295, 304.
[158] Op. Cit., pg. 261.
[159] Op. Cit., pp. 15, 16.
[160] Science and Christian Tradition, cited in Jones, loc. Cit.
[161] Jones, op. Cit., p. 921.
[162] Cited in W.C. Dampier, A History of Science (New York: Cambridge University Press, 1944), pg. 299.
[163] Life and Letters of T.H. Huxley, ed. Leonard Husley, 2nd ed. (London: 1903), I, pp. 245-246.
[164] “Darwinism, Science and the Bible,” in Darwin, Evolution, and Creation, ed. Paul Zimmerman (St. Louis: Concordia Publishing House, 1959), pg. 22.
[165] Op. Cit., p. 37.
[166] See Kenneth Smith, The Malthusian Controversy (London: Routledge & Kegan Paul, 1951) and R. J. Rushdoony, The Myth of Overpopulation (Nutley, N.J.: Craig Press, 19690, pp. 22ff.
[167] Cited in Jones, op. Cit., p. 922.
[168] 6th ed. (New York: A.L. Burt, n.d.), pg. 60.
[169] Ibid., pg. 83 (italics added).
[170] W.R. Thompson, “Introduction to Everyman” edition, The Origin of Species (London: J.M. Dent, 1956); cf. Beckner, op. Cit., p. 297.
[171] Fleeming Jenkin, “Origin of Species,” North British Review XLVI, 1867, pp. 149-171. An individual showing a variation more favorable than that of his neighbors would soon lose it by crossing.
[172] Francis, Darwin, ed., Life and Letters of Charles Darwin (London: John Murray, 1888), pg. 379.
[172] For example, if acquired characteristics are transferred to one's descendants by means of pangenes from the various parts of the body which enter the male semen, how could a child born to a man who lost a limb be born with both limbs?
[174] Cf. H.G. Cannon, Lamarck and Modern Genetics (New York: 1960); Rusch, op. Cit., p. 24; Bolton Dividheiser, Evolution and the Christian Faith (Grand Rapids: Baker Book House, 1969), pp. 224ff.
[175] Op. Cit., pg. 383.
[176] Lay Sermons, Addresses, and Reviews (New York: Appleton, 1979), pg. 225 (italics added).
[177] “Lay Sermons and Reviews,” pg. 323.
[178] Athenaeum, September 17, 1870, esp. pp. 376, 378.
[179] The Origin of Species, 5th ed., p. 545.
[180] Ibid., pg. 251.
[181] Ibid., pg. 550.
[182] Ibid., pg. 251.
[183] Ibid., pg. 564.
[184] Ibid., pg. 570.
[185] 2nd ed. (Chicago: University of Chicago Press, 1970).
[186] Althenaeum, September 24, 1870, pg. 409.
[187] Ibid., (italics added).
[188] Op. cit., pp. 294-295.
[189] Op cit., pg. 302.
[190] Op. cit., pg. 67.
[191] Jack Kaminsky, "Spencer, Herbert," EP, VII, 527.
[192] Enough literature is available on these persistent problems in any theory of evolution that there is little need for rehearsal of them here. Generally reliable titles are available from Presbyterian and Reformed Publishing Co., Concordia Publishing House, and the Creation Research Society.
[193] "Species after Darwin," A Century of Darwin (London: 1958), pg. 22.
[194] Loc. cit.
[195] "Twentieth Century Mythology," Chemistry, January, 1965, pg. 17.
[196] “Encyclopenie Francaise” (Paris: Librairie Larousse, 1937), V, 82-83.
[197] “The Vision of the Past,” trans. J.M. Cohen (New York: Harper and Row, 1967), pg. 123 (italics added).
[198] Oeuvres, II (1956), pg. 298, cited in Piet F. Smulders, The Design of Teilhard de Chardin, trans. Arthur Gibson (The Newman Press, 1967), p. 30 (italics original).
[199] The Phenomenon of Man, trans. Bernard Wall (New York: Harper and Row, 1959), pg. 241.
[200] Op. cit., pg. 925.
[201] Science and Common Sense (New York: Longmans, Green & Co., 1937), p. 229.
[202] George Gaylord Simpson, The Meaning of Evolution (New York: New American Library, 1951), pg. 135.
[203] “The Descent of Man and Selection in Relation to Sex” (Chicago: Encyclopedia Britannica, [1871] 1952), pg. 593.
[204] A. Conan Doyle, The New Revelation (London, 1918), pg. 70.
[205] “Evolution in the Light of Modern Knowledge: A Symposium by a Group of British Philosophers and Clergymen” (London: Blackie & Son, 1925), pg. 486.
[206] For example, Laparent, "Prehistory," in A. Robert and A. Triscott, Guide to the Bible (Paris: Desclee & Co., 1955), II, pg. 42.
[207] Stanley Beck, "Science and Christian Understanding," Dialog, Autumn, 1963, pp. 316, 317.
[208] Philosophy of Religion (New Jersey: Prentice-Hall, 1963), pg. 37.
[209] Christian Doctrine of Creation and Redemption (Dogmatics II), (London, 1952), pp. 39, 41.
[210] Systematic Theology (London: Nisbet & Co., Ltd., 1951), I, 143.
[211] How the World Began (Philadelphia: Muhlenberg Press, 1961), pg. 64.
[212] Tillich, op. cit., p. 280.
[213] "Creation, Religious Doctrine of," EP, II, 252.
[214] Cited by Ramm, op. cit., p. 29.
[215] Dogmatics in Outline (New York: Harper and Row, 1959), pp. 50-64.
[216] (Boston: Lockwood, Brooks & Co., 1876).
[217] Cf. McCosh, The Religious Aspect of Evolution (New York: Charles Scribner's Sons, 1890); Drummond, Natural Law in the Spiritual World (New York: James Pott & Co., 1904), and The Ascent of Man (New York: James Pott & Co., 1894).
[218] The Theology of an Evolutionist (Boston: Houghton Mifflin Co., 1897), pp. 9-10.
[219] The Genesis Accounts of Creation (Philadelphia: Fortress Press, 1964), p. 17.
[220] A Theology of the Living Church (New York: Harper & Bros., 1953).
[221] Creation and Evolution (Grand Rapids: Internation Publications, 1958).
[222] The Young Evangelicals (New York: Harper and Row, 1974).
[223] Cf. Jones, op. cit., p. 925; Edward Caird, The Evolution of Religion (Glasgow: 1893), I, pp. ix-x.
[224] Thompson, loc. cit.
[225] Philip P. Weiner, Evolution and the Founders of Pragmatism (Cambridge: Harvard University Press, 1949); John Dewey, The Influence of Darwin on Philosophy (New York: Henry Holt & Co., 1910).
[226] Jacques Barzun, Darwin, Marx, Wagner (London, 1942), p. 106.
[227] Deitrich Bonhoeffer, "The Non-religious Interpretation of Biblical Concepts," in A Reader in Contemporary Theology, ed. J. Bowden and J. Richmoond (Philadelphia: Westminster Press, 1967), esp. pp. 111-112.
[228] Op. cit., p. 304.
[229] See C. Lloyd Morgan, Emergent Evolution (London, 1923) and Samuel Alexander, Space, Time and Deity, 2 vols. (London: Macmillan & Co., 1920).
[230] Ibid., pg. 361.
[231 Trans. Arthur Mitchell (New York, 1911).
[232] The Mind-Body Problem, Dimensions of Mind, A Symposium, ed. Sidney Hook (New York: Collier Books, 1961), p. 32.
[233] Religion in the Making (London: Cambridge University Press, 1927), pg. 140.
[234] Process and Reality (London: Cambridge University Press, 1929), pp. 492-493.
[235] Ibid., p. 497.
[236] Science and the Modern World (London: Cambridge University Press, 1932), p. 238.
[237] Teilhard, Phenomenon of Man, op. cit.
[238] Ibid., pp. 56, 62.
[239] Ibid., pp. 42, 64, 65.
[240] Ibid., pp. 76, 301; cf. “Man's Place in Nature,” trans. Rene Hague (New York: Harper and Row, 1966), pp. 17-36.
[241] Phenomenon of Man, pp. 322, 259.
[242] The Future of Man, trans. Norman Denney (New York: Harper and Row, 1964), pp. 40, 54, 119; Phenomenon of Man, pg. 222; Man's Place in Nature, pg. 100.
[243] Phenomenon, pp. 259, 322.
[244] How I Believe (Peiping: H. Vetch, 1936).
[245] Future of Man, pg. 154.
[246] The Divine Milieu (New York: Harper and Row, 1960), pg. 101.
[247] Future of Man, pg. 305.
[248] C. Van Til, Pierre Teilhard de Chardin: Evolution and Christ (Nutley, N.J.: Presbyterian and Reformed Publishing Co., n.d.), pp. 36, 41, 42, 43, 44.
[249] For example, E.S. Brightman, “A Temporalist View of God,” Journal of Religion 11 (1932).
[250] Charles Hartshorne, The Divine Relativity (New Haven: Yale University Press, 1964), pg. 90.
[251] The Source of Human Good (Chicago: University of Chicago Press, 1946).
[252] Henry Wheeler Robinson, The Christian Experience of the Holy Spirit (London: James Nisbet & Co., 1930), pg. 84.
[253] For example, Karl Heim, Christian Faith and Natural Science, trans. Neville H. Smith (London: SCM Press, 1953); The Transformation of the Scientific World View, trans. W.A. Whitehouse (London: SCM Press, 1953); H.H. Farmer, The World and God (London: James Nisbet & Co., 1935).
[254] The Logic of Perfection (New York: Open Court, 1962), pg. 213.
[255] Op. cit., p. X.
[256] Reality as Social Process (Free Press, 1953), pg. 134.
[257] Charles Hartshorne, William L. Reese, Philosophers Speak of God (Chicago: University of Chicago Press, 1953), pg. 509.
[258] Ibid., pp. 2-4.
[257] Divine Relativity, pg. X; Man’s Vision of God (Willett, Clark, & Co., 1964), pp. 36-37, 234, 237.
[259] Divine Relativity, p. 136; Reality as Social Progress, p. 136.
[260] Cf. “A Christian Natural Theology” (Philadelphia: Westminster Press, 1965).
[262] E.R. Baltazar, "Teilhard de Chardin: A Philosophy of Procession," Continuum (Spring, 1964).
[263] The Meaning of God in Human Experience (New Haven: Yale University Press, 1944), esp. p. 265.
[264] Peter Hamilton, The Living God and the Modern World (London: Hodder & Stoughton, 1967), p. 226.
[265] Hartshorne, Divine Relativity, pp. 88-90
[266] Waiting on God (London: Collins, Fontana Books, 1959), pg. 114. Weil's corresponding conception of creation conforms to the pattern traced by Hardy's poem with which this article betgan; she says, "On God's part creation is not an act of self-expansion but of restraint and renunciation" (p. 101). Assuming man's naturalistic and evolutionary origin, the contact of God with the world and His influence upon it are increasingly doubted - until God's recession from sovereignty becomes itself identified with the concept of creation! This same odd logic might as well eventually identify God's disappearance with His presence.
[267] Milton K. Munitz, "Introduction," in Universal Natural History and Theory of the Heavens, by Immanuel Kant (Ann Arbor: University of Michigan Ann Arbor Paperback, 1969), p.v.
[268] Ibid., p. vii.
[269] Ibid., p. viii.
[270] Robert A. Nisbet, Social Change and History: Aspects of the Western Theory of Development (New York: Oxford University Press, 1969), chap. 4.
[271] Kant, Universal Natural History, p. 29.
[272] Ibid.
[273] Ibid., p. 151.
[274] Science and Faith (New York: Oxford University Press, 1967), pp. 286-287.
[275] See Greg Bahnsen’s article, "Revelation, Speculation and Science," The Presbyterian Guardian 40 (December, 1970), no. 1. Max Planck correctly states that "Science cannot solve the ultimate mystery of nature, in Where is Science Going? (London, 1933), p. 217. A.C.B. Lovell said in The Individual and the Universe (London, 1959) that when we discuss the ultimate origin of matter we "cross the boundaries of physics into the realm of philosophy and theology." The analysis given by Charles Hodge is noteworthy:
“From the nature of the case, what concerns the origin of things cannot be known except by a supernatural revelation. All else must be speculation and conjecture. And no man under the guidance of reason will renounce the teachings of a well-authenticated revelation, in obedience to human speculation, however ingenious... Science as soon as she gets past the actual and the extant, is in the region of speculation, and is merged into philosophy, and is subject to its hallucinations.” [op. cit., p. 22].
Biblical revelation is as well-authenticated as anything could be, being authenticated by God himself (cf. Westminster Confession of Faith, I.4).
[276] Cf. Ramm, op. cit., pp. 23-24.
Chapter 18 - Answering Islam
[277] “Dr. Bahnsen Represents Christianity in Dialogue with Islam and Judaism at Orange Coast College” in APOLOGETICS -- PA123 -- Penpoint Vol. II:6 (November, 1991) © Covenant Media Foundation.
[278] The following is written by Erik Wait.
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