Criticism 1: Supernatural revelation presupposes special revelation

Van Til, in his essay on scripture and nature, argues that supernatural revelation presupposes special revelation in order for the latter to be intelligible. For instance, the tree of knowledge of good and evil cannot be arbitrarily marked out by God if there is no prior concept of an ordinary tree. Yet, he also contends that this natural revelation cannot be known rightly apart from the knowledge of special revelation, as we are sinning if we seek to interpret nature apart from God’s revelation to us. If this is the case, then it seems that we must presuppose a special revelation which is unintelligible in order to know nature in order to make it intelligible.

Van Til’s Response

Van Til’s approach hinges on the unified nature of God’s self-disclosure. He posits that both natural and special revelation originate from the same divine source, and this common origin makes them mutually reinforcing.

“The first point that calls for reflection here is the fact that it is, according to Scripture itself, the same God who reveals himself in nature and in grace. The God who reveals himself in nature may therefore be described as ‘infinite in being, glory, blessedness, and perfection, all-sufficient, eternal, unchangeable, incomprehensible, everywhere present, almighty, knowing all things, most wise, most holy, most just, most merciful and gracious, long-suffering, and abundant in goodness and truth.’ It is, to be sure, from Scripture rather than from nature that this description of God is drawn. Yet it is this same God, to the extent that he is revealed at all, that is revealed in nature.” ​(Nature And Scripture by…)​

Van Til asserts that both revelations are given by the same God and are therefore harmonious and mutually reinforcing. Natural revelation provides a context within which special revelation becomes intelligible, while special revelation provides the correct interpretive framework for understanding natural revelation, particularly post-fall.

Criticism 2: Logically, natural revelation must be known prior to special revelation

Now it may be argued that both were implanted together in Adam simultaneously, but logically natural revelation must be known prior to (and independent of) special revelation in order for the latter to be intelligible, and thus the contention that to “interpret” nature apart from special revelation is sinful needs to be abandoned.

Van Til’s Response

Van Til emphasizes that there is no inherent justification for thinking that natural revelation must be logically prior and epistemologically independent of special revelation. When Adam was created, he may have received natural and special revelation at different times, but both forms of revelation granted him knowledge of God immediately. Any initial confusion for Adam due to a delay in special revelation would be resolved through divine speech, similar to the epistemological progression experienced by all humans. This point applies to any epistemological framework, as all must address the progression from less to more complete understanding.

“Natural revelation, we are virtually told, was from the outset incorporated into the idea of a covenantal relationship of God with man. Thus every dimension of created existence, even the lowest, was enveloped in a form of exhaustively personal relationship between God and man.” ​(Nature And Scripture by…)​

Van Til would argue that since both forms of revelation are from God, they are inherently interdependent, with neither being fully intelligible without the other. Adam’s reception of both types of revelation reflects this integrated approach, ensuring there is no “bootstrapping” problem. The epistemological progression Adam experiences is akin to what all humans encounter in their pursuit of knowledge.

Criticism 3: Defect in man’s reason

There are other potential anthropological issues at play here, for instance, this seems to imply a defect in man’s reason such that his exercise of it, apart from supernatural revelation (grace), must necessarily be sinful. This either has the effect of making grace necessary for the integrity of man’s nature, or that man is sinful without grace, both of which confound the relationship between God’s natural and supernatural works.

Van Til’s Response

Van Til would argue that the fall introduced sin, which corrupts man’s ability to interpret natural revelation correctly, not that man’s original reason was defective. Grace, understood as the restorative work of God, is necessary due to this corruption, not because man’s nature was initially flawed.

“Speaking first of the necessity of natural revelation we must recall that man was made a covenant personality. Scripture became necessary because of the covenant disobedience of Adam in paradise. This covenant disobedience took place in relation to the supernatural positive revelation that God had given with respect to the tree of the knowledge of good and evil. God chose one tree from among many and ‘arbitrarily’ told man not to eat of it. It is in this connection that we must speak of the necessity of natural revelation.” ​(Nature And Scripture by…)​

Van Til asserts that the necessity of special revelation post-fall is due to the corruption of sin, which affects all aspects of human faculties, including reason. Grace restores this ability, allowing man to interpret natural revelation rightly.

Vos on Special Revelation

Geerhardus Vos’s perspective on special revelation is that it serves a purpose beyond merely imparting grace. Special revelation is a broader category that includes God’s supernatural communication, which guides humanity’s understanding of both divine will and the natural order.

The Purpose of Special Revelation in the Garden

Van Til would further clarify that special revelation had a purpose even before the fall, indicating that it was not merely for addressing sin but served a broader role in God’s relationship with humanity. The special revelation in the Garden of Eden, where God spoke directly to Adam, was essential for several reasons:

1. Constitutional Speech: In Genesis 1, God’s dialogue with Adam constitutes his very being and commands his agency. God’s speech is integrally part of Adam’s creation, establishing his identity and role in the world.
2. Covenantal Relationship: Special revelation established and maintained the covenantal relationship between God and man. This relationship was not solely based on moral instruction but encompassed all aspects of life, guiding Adam in his role and purpose.
3. Divine Will and Command: Special revelation communicated God’s specific commands and will, such as the command regarding the tree of knowledge of good and evil. This guidance was necessary for Adam to understand his responsibilities and the boundaries set by God.
4. Knowledge of God: Special revelation provided a deeper, more immediate knowledge of God that could not be derived from nature alone. It enriched Adam’s understanding of God’s character and intentions, fostering a closer fellowship.
5. If special revelation were not necessary, one would be left with

If special revelation were not necessary, one would be left with a form of rationalism where doctrine and knowledge of God are solely derivable from nature. However, this undermines the richness of divine communication and the comprehensive nature of God’s self-disclosure. The Scriptures show that God spoke directly to Adam even before the fall (Genesis 1-3), which indicates that special revelation serves purposes beyond just moral or soteriological needs. It plays a crucial role in God’s interaction with humanity and in revealing His will and character.

The Necessity of Revelation for True Knowledge

Van Til argues that if natural revelation does not so envelop man as to make it impossible for him to look at anything that does not speak of God, then supernatural revelation will not do this either. Both forms of revelation must point to the self-sufficient God, otherwise, the revelation of such a God would be meaningless to a mind that sees itself as ultimately autonomous. If man is considered autonomous, he is not in need of revelation. The whole idea of the revelation of the self-sufficient God of Scripture collapses if man thinks of himself as self-sufficient.

“If natural revelation does not so envelop man as to make it impossible for him to look at anything that does not speak of God, then supernatural revelation will not do this either. If natural revelation does not speak of such a God as by his counsel surrounds man completely, then neither can supernatural revelation speak of such a God. But if it did, per impossible, speak of such a God, it could mean nothing to the mind of man as Rome conceives of it. The revelation of a self-sufficient God can have no meaning for a mind that thinks of itself as ultimately autonomous. The possibility for a point of contact has disappeared. The whole idea of the revelation of the self-sufficient God of Scripture drops to the ground if man himself is autonomous or self-sufficient. If man is not himself revelational in the internal structure of his being, he can receive no revelation that comes to him from without.” (The Defense of the Faith, Kindle Locations 1725-1735)

God-Consciousness and Covenant in Paradise

Van Til further explains that in paradise, God-consciousness was fundamental to Adam’s reasoning and self-awareness. This consciousness was not derived from a syllogistic process but was presupposed in all of Adam’s understanding and reasoning.

“For Adam in paradise God-consciousness could not come in at the end of a syllogistic process of reasoning. God-consciousness was for him the presupposition of the significance of his reasoning on anything. To the doctrine of creation must be added the conception of the covenant. Man was created as a historical being. God placed upon him from the outset of history the responsibility and task of reinterpreting the counsel of God as expressed in creation to himself individually and collectively. Man’s creature-consciousness may therefore be more particularly signalized as covenant-consciousness. But the revelation of the covenant to man in paradise was supernaturally mediated. This was naturally the case inasmuch as it pertained to man’s historical task. Thus, the sense of obedience or disobedience was immediately involved in Adam’s consciousness of himself. Covenant consciousness envelops creature-consciousness.” (The Defense of the Faith, Kindle Locations 1747-1769)

Van Til also emphasizes that even in paradise, supernatural revelation was immediately conjoined with natural revelation. This combined revelation was necessary for Adam to fulfill his historical task and to understand God’s comprehensive plan for the universe.

“Even in paradise, therefore, supernatural revelation was immediately conjoined with natural revelation. Revelation in and about man was therefore never meant to function by itself. ‘It was from the beginning insufficient without its supernatural concomitant. It was inherently a limiting notion.’ Having taken these two, revelation in the created universe, both within and about man, and revelation by way of supernatural positive communication as aspects of revelation as originally given to man, we can see that natural revelation is even after the fall perspicuous in character. ‘The perspicuity of God’s revelation in nature depends for its very meaning upon the fact that it is an aspect of the total and totally voluntary revelation of a God who is self-contained.’ God has an all comprehensive plan for the universe. ‘He has planned all the relationships between all the aspects of created being. He has planned the end from the beginning. All created reality therefore actually displays this plan. It is, in consequence, inherently rational.'” (The Defense of the Faith, Kindle Locations 4089-4097)

Conclusion

Van Til’s perspective integrates a holistic view of revelation, unified by God’s self-disclosure. When Adam was created, he may not have received natural and special revelation simultaneously, but both forms of revelation granted him knowledge of God immediately. Any initial confusion due to a delay in special revelation would be resolved through divine speech, similar to the epistemological progression experienced by all humans. Natural and special revelation are interdependent and mutually reinforcing because they come from the same revelatory agency. The fall necessitates special revelation to correct and guide the interpretation of natural revelation. This framework maintains the coherence of Reformed theology, emphasizing the authority and necessity of both forms of revelation while addressing the effects of sin on human cognition and interpretation. This epistemological progression is a common experience across all frameworks, highlighting that any system of knowledge must deal with the development of understanding over time.