Whether it be Gnostic mysticism, or German Liberal Rationalism, throughout Christian history there have been numerous attempts to separate the effects, or “inner truth” Christianity from it’s concrete grounding in the narrative of God’s interaction with Israel and the life, death, and resurrection of Jesus the Messiah. In other words, we want the value of “loving your enemies” and “forgiveness” without grounding it in the Cross where the Godman concretely loved his enemies and forgave them with his own blood. We want the sense of gratitude and joy on a sunny day without grounding it in the Creator God who gives it to us and currently sustains all things in things in being.
We have seen this in the 20th Century with various atheistic philosophies of hope that try and take their inspiration from Jewish-Christian eschatology, and transpose them into an immanent, or naturalist key, stripped of God and the miraculous. They want the hope without the “extras” of divine revelation that points beyond the limits of reason alone–they want the substance without the form.
In his Reformed Dogmatics, the great Herman Bavinck comments on the impossibility of such attempts by those rationalist theologians who tried to keep the content of revelation, without admitting the category of special revelation and miracle:
Accordingly, faith in special revelation is ultimately one with faith in another and better world. If this world is the only world and the best world, then of course we have to be content with it. Then the laws of nature are identical with the decrees of God; then the world is the Son, the Logos, the true image of God; then the order of nature in which we live is already the full and exhaustive revelation of God’s wisdom, power, goodness, and holiness. But then what right do we have to expect that the “there” will one day become “here,” that the ideal will become reality, that the good will triumph over evil, that the “world of values” will one day prevail over the “world of reality”? Evolution will not take us there. Nothing comes out of nothing (nihil fit ex nihilo). This world will never turn into a paradise. Nothing can come forth from it that is not in it. If there is no beyond, no God who is above nature, no supernatural order, then sin, darkness, and death have the last word. The revelation of Scripture makes known to us another world, a world of holiness and glory. This other world descends into this fallen world, not just as a doctrine but also as a divine power (dynamis), as history, as reality, as a harmonious system of words and deeds in conjunction. It is work, no, as the work of God by which he lifts this world out of its fall and leads it out of the state of sin, through the state of grace, to the state of glory. Revelation is God’s coming to humankind to dwell with it forever.
-Reformed Dogmatics Volume 1: Prolegomena, pg. 376
In other words, if there is no miraculous intervention, if God is to be boxed away inside the laws of nature, restrained from acting beyond the patterns of the ordinary, if he is not allowed to decisively and supernaturally reveal himself as the redeemer of nature as he has in the narrative of Israel and Jesus, then we have no hope–not any that deserves the name “Christian”, at least. Nothing about the causes immanent to nature, or the history human nature lead us to expect more than a superficial, technical progress in the future–if we don’t destroy ourselves with it. No, Christian hope is grounded and sustained solely in the God beyond nature who can actually do something about the world because he is not limited by it.
On a slightly different note, the apostle Paul put it this way:
Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only,we are of all people most to be pitied. (1 Corinthians 15:12-19)
The form and the content of Christian hope go hand in hand. You cannot hope in God if that God is not the God of Resurrection and miracle.
Soli Deo Gloria
In ‘Jesus and the Victory of God’, Wright really goes into detail about ‘miracle’ and what it means in the biblical context – I highly recommend that volume and that section in particular as an antidote to a lot of lame talk about ‘miracles’.
Ya, that is good stuff. Bavinck does and excellent job of setting them in their kingdom context too.
Reblogged this on Sunday School on Steroids-The Seminary Experience.
The greatest miracle of all…is that He has made a believer out of me.
I’m enjoying these bits of Bavinck, Derek. Do keep them coming.