Tag Archives: presuppositionalism

‘I want atheism to be true’

by therev2011

“In speaking of the fear of religion, I don’t mean to refer to the entirely reasonable hostility toward certain established religions and religious institutions, in virtue of their objectionable moral doctrines, social policies, and political influence. Nor am I referring to the association of many religious beliefs with superstition and the acceptance of evident empirical falsehoods. I am talking about something much deeper–namely, the fear of religion itself. I speak from experience, being strongly subject to this fear myself: I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers.

I want atheism to be true and am made uneasy by the fact that some of the most intelligent and well-informed people I know are religious believers. It isn’t just that I don’t believe in God and, naturally, hope that I’m right in my belief. It’s that I hope there is no God! I don’t want there to be a God; I don’t want the universe to be like that.” -Thomas Nagel, The Last Word

Cornelius Van Til, An Introduction to Systematic Theology, Chapter 1, “The Idea and Value of Systematic Theology”

by apt1936

A Disclaimer on Book Synopses

The Idea of Systematic Theology

CVT begins by laying out his goals and presuppositions about theology, namely that Reformed theology is the most consistent expression of the Christian faith, and the the existence, aseity, and infallible revelation of God is a “fundamental” presupposition of theology.

CVT argues that systematic theology should not be defined as “the science of religion” (cf. A. A. Hodge) because the term ‘religion’ has developed a strongly subjective connotation in recent times. Christian theology is founded on God’s objective revelation in Scripture.

Next, CVT argues that systematic theology needs to be God-centered, because theology is primarily about God. Indeed, this is even preferable to saying theology should be Christ-centered, because Christ (and his saving work) are means to an end: the glory of God.

The term “systematic theology” should be used self-consciously. ST is not the only systematic endeavor in theology, yet it does attempt to think through the whole counsel of God’s revealed truth in a unified and systematic way.

CVT then identifies the various theological disciplines in the ‘encyclopedia of theology.’ He gives some attention to the relationship of systematic theology and apologetics, outlining the “Princeton view” (advocated by Warfield) and the “Dutch view” (advocated by Kuyper). Ultimately, he sees elements of truth in both views. He is unwilling to say that apologetics must be done after systematic theology and only to serve a defensive purpose (Kuyper’s view), yet he is also unwilling to argue that apologetics works from a neutral, non-theological starting point and from there establishes the foundations on which theology can be studied. On the contrary, God’s existence is an essential presupposition of theology, and we must remember that no one’s approach is neutral.

CVT briefly touches on the difference between “systematic theology” and “dogmatic theology,” though ultimately does not see it as a significant dispute. Both sides agree that the material content of theology must be derived from Holy Scripture, not the confessions of faith. However, CVT immediately follows that systematic theology needs to be done within the context of the confession of faith; not doing this would only show that the theologian does not really believe the confession to be a faithful formulation of God’s truth. Revisions of confessions should be for the sake of greater theological precision, not less. 

The Value of Systematic Theology

CVT argues that the value of systematic theology is not discovered through pragmatic means. Its value is found in that systematic theology yields the truth of God. Once this point is received and established in the heart of the individual Christian, then systematic theology produces a number of different practical benefits; it has a profitable effect on our spiritual life, it helps correct the one-sidedness  in our faith and practice (which we all have in our own ways), it helps pastors to preach truth and discern error in their ministry, preaching theologically also necessarily produces a God-centeredness in one’s ministry, it teaches us how to live in the world without being worldly, it helps the Church defend against heresies, and it prepares Christians to confront non-Christian worldviews without it being a ‘foundation-shaking’ experience.

CVT ends this solid chapter with a call to prayer. Seeing as all of these benefits are available to the theologian and pastor as they study systematic theology, they must seek the help of the Spirit to receive and enjoy these valuable benefits in their own life and ministry.

Van Til’s, An Introduction to Systematic Theology can be purchased from the WSC bookstore here.