by Tom Nettles | Dec 28, 2023 | Practical Theology, Systematic Theology
*Editor’s Note: This is the fourth installment in a 9-part series on the book of Job by Dr. Tom J. Nettles. As more installments are released, each part of the series will be linked to each post.
To read part 1, click here: https://cbtseminary.org/have-you-considered-job-tom-j-nettles/
To read part 2, click here: https://cbtseminary.org/the-heavenly-origin-of-earthly-events-tom-j-nettles/
To read part 3, click here: https://cbtseminary.org/the-name-of-the-lord-is-to-be-blessed-tom-j-nettles/
To read part 4, click here: https://cbtseminary.org/it-is-your-fault-tom-j-nettles/
To read part 5, click here: https://cbtseminary.org/it-is-very-difficult-to-discuss-a-matter-with-god-tom-j-nettles/
To read part 6, click here: https://cbtseminary.org/if-god-will-just-listen-to-me-tom-j-nettles/
To read part 7, click here: https://cbtseminary.org/if-god-be-against-us-tom-j-nettles/
To read part 8, click here: https://cbtseminary.org/if-god-be-for-us-tom-j-nettles/
To read part 9, click here: https://cbtseminary.org/write-my-words-tom-j-nettles/
Job’s life of productivity, prosperity, and conscientious piety has been shattered. Through a conference in heaven in which Job’s genuine love for God was challenged by Satan, divine permission for a series of earthly tragedies was given. Chapters 3-14 give the first cycle of attempts at theodicy and advice for the afflicted. The cycle begins with Job’s lamentation of his condition, wishing he had never been born (3:1-10), or that he had been stillborn (3:11-19), or that he could even now find the death he wants but that eludes him (3:20-26). Each of his three friends—Eliphaz, Bildad, and Zophar—then contribute their analyses of what has brought on Job’s suffering. Job responds to each of them, moving from incredulity and bitterness toward them and perplexity toward God, to a deeper contemplation of the purpose of God in giving suffering.
After a week of silent meditation that began with wrenching lamentation (2:12, 13), Job sets forth his dismay at life when beset with such misery: “Why is light given to him who is in misery, and life to the bitter of soul?” (3:20 ESV) Then friend Eliphaz speaks.
After common courtesies and acknowledgment that Job has been a man of compassion and instruction, Eliphaz tells Job that the tables are now turned and he needs counsel and an honest appraisal of his situation (4:1-5). Eliphaz sets Job up for a candid hearing of his instruction by reminding him that Job’s confidence and hope depend on embracing a right view of the ways of men before God. Eliphaz claimed to speak in light of a spiritual revelation (4:12-16 – “Now a word was secretly brought to me”).
The principle of Eliphaz’s argument is true in itself (“Who that was innocent ever perished? Or where were the upright cut off?), and he indicates that he will pursue an application of the principle with honest rigor even though Job might not like what he says. Job’s three friends never give up on this principle and they argue throughout, therefore, that Job has committed some sin that he is refusing to acknowledge, and this sin is the reason that God has given him over to these personal disasters. If Job will confess this sin and repent, God will restore his life of earthly blessing: “You shall laugh at destruction and famine, . . . Your descendants shall be many” (5:22, 25 NKJV).
That God is exact in his justice is an unassailable biblical truth. We live, however, in a fallen world in which, in accord with his eternal purpose of grace, God preserves the world through common grace until he calls to salvation all his elect. The nature of the fallen world as well as special providence demonstrates that God consistently gives us tokens of wrath against sin before the full execution of it at the day of judgment. Christ has been judged, (or from Job’s perspective was to be judged) to the full execution of God’s wrath against the sin of his elect, and thus, during this life, we do not see sin and judgment in a quid pro quo arrangement. Job’s experience, and the inspired narrative of it, constitutes a large portion of the special revelation as to how we are to regard suffering among the people of God.
Job responded with incredulity to Eliphaz. In short, Job considered Eliphaz disappointing both as a friend and as a counselor. He also lifts a bitter cry to God wondering why such severity has come to him as if he were any more than a mere breath. After hearing Eliphaz, Job realizes that his would-be counselor/reprover has no mental instrument or empathetic experience by which he might weigh the true import and depth of Job’s words. “O that my vexation were weighed, and all my calamity laid in the balances!” His words have seemed rash to Eliphaz for Eliphaz does not grasp that Job’s calamity is “heavier than the sands of the sea.”
Job reiterated his desire for God simply to remove him from the earth and expressed confidence that he has “not denied the words of the Holy One” (6:10). He invited Eliphaz to be his counselor but does not wish for mere platitudes or insensitive condemnation built on a peremptory judgmentalism. Job does not believe that he is hiding any secret injustice for which immediate retribution from God is due. He does not, therefore, think that the position of Eliphaz thus far has any merit in the argument or comfort to the soul. Job himself would know it if this were the case: “Cannot my palate discern the cause of calamity?” (24-30).
Job’s disappointment and frustration with Eliphaz gave way to perplexity in his address to God. The life of mere human creatures is hard enough, but for such intense attention to be given to one man (7:19, 20) seems unbearable. In addition, the issue of sin seems a bit confusing to Job. How can a man’s sin be of any import to God? How can a mere man’s failure be of any concern to God? If it is of concern, why does he not simply pardon transgression and take away iniquity? (21) This issue will be revisited later in the book
The interaction with Eliphaz has provoked deep thought from Job about important issues. How does God regard the sin of mere creatures? In what manner can a sinner be cleared of God’s displeasure with him. Job’s dilemma brings us to confront the deeply existential importance of sin in its relation to human suffering and the eternal implications of divine immutable justice. All of this is given to guide us into a more profound gratitude for redemption and a more pure worship of God.
Dr. Tom Nettles is widely regarded as one of the foremost Baptist historians in America. He joined the faculty of Southern Baptist Theological Seminary after teaching at Trinity Evangelical Divinity School where he was professor of Church History and chairman of that department. Previously, he taught at Southwestern Baptist Theological Seminary and Mid-America Baptist Theological Seminary. He received a B.A. from Mississippi College and an M.Div. and Ph.D. from Southwestern. In addition to writing numerous journal articles and scholarly papers, Dr. Nettles has authored or edited nine books including By His Grace and For His Glory, Baptists and the Bible, and Why I Am a Baptist.
Courses taught: Historical Theology of the Baptists, Historical Theology Overview, Jonathan Edwards & Andrew Fuller.
by CBTS | Dec 22, 2023 | Apologetics, Historical Theology, Systematic Theology
*Editor’s Note: This is the sixth installment in a six-part series called “Francis Turretin’s Natural Theology.” As more installments are released, each part of the series will be linked to each post.
To read part 1 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-clearing-the-historical-record-john-sweat/
To read part 2 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-john-calvins-influence-john-sweat/
To read part 3 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-francis-juniuss-influence-john-sweat/
To read part 4 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-natural-theologys-definition-john-sweat/
To read part 5 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-natural-and-supernatural-theology-john-sweat/
To read part 6 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-natural-theologys-use-john-sweat/
Natural Theology’s Use
Having argued that Turretin’s dogmatic conception of natural theology is revealed ectypal theology, the proper uses of his natural theology can be further enumerated. Turretin lists five general uses or ends of natural theology. First, natural theology is a witness to God’s goodness towards unworthy sinners; this is what later theologians call common grace, God leaving a light of revelation for them in nature (Acts 14:16-17; John 1:5). Second, Turretin sees natural theology functioning through natural law as a “bond of external discipline” on men in the world, restraining the corruption of men and upholding order in the world (Romans 2:14-15). Third, natural theology is the “subjective condition” in which the light of grace appeals (Acts 14:27).[1] Fourth, natural theology incites men to search for clearer revelation (Acts 14:27). And last, natural theology leaves men without an excuse (Romans 1:20).[2]
Carrying these general uses forward, Turretin’s apologetic use of natural theology will be considered in the remaining space of this paper. Turretin, in concert with the Reformed orthodox, understood the limits of natural theology and its place in relation to supernatural theology. True natural theology must be conducted by regenerate reason because God’s natural revelation is determinative of the content and scope of true natural theology.[3] However, the proper conclusion from this is not that natural arguments for God’s existence should be discarded.[4] Rather, the proper conclusion is that such arguments must be regulated by the realization that the unbeliever cannot come to God through reason, and the Christian by the Spirit through the word, can wield faithful reason to press the unbeliever with the testimony of God in natural revelation, silencing their foolishness.[5] Natural arguments do not reveal to the unbeliever what they do not know, but rather calls them to account for rejecting what they clearly know.[6]
Turretin begins locus three asking whether God’s existence can “be irrefutably demonstrated against atheists.” Turretin affirms the question, but before seeking to demonstrate the existence of God contrary to the atheist, he begins with some presuppositions. First, he notes that God holds “the first place in theology and embraces the sum of all saving knowledge.”[7] Second, God is the undisputed “first principle of religion” that is to be taken for granted rather than proved.[8] It is in light of these two presuppositions that Turretin moves to refute the atheist, who madly rejects the implanted knowledge of God within him and closes his eyes to God’s witness in nature.[9] The end of these arguments are not to prove a generic deity, but rather to disarm the atheist objections from nature that God does not exist.[10]
Turretin’s natural arguments are built on four foundational principles: the voice of universal nature (paragraphs six through eleven), the contemplation of man himself (paragraphs twelve through thirteen), the testimony of conscience (paragraphs fourteen through fifteen), and the consent of all mankind (paragraphs sixteen through eighteen). God has so deeply stamped his testimony in creation that he cannot “be wrested” from it “without totally confusing and destroying it.”[11] After expounding these arguments, which he considers sufficient to deal with the atheist, Turretin states that God’s existence is more clearly displayed by the “irrefragable word” which is “inscribed” on the believer’s mind[12] The believer does not need these proofs for God’s existence to have saving faith, but believers do need the proofs as tools to defend and encourage each other in their faith.[13]
Conclusion
Turretin’s natural theology is dogmatically conceived as revealed ectypal theology following Calvin’s two-fold knowledge of God and Junius archetype/ectype paradigm. Some of the secondary literature that attempts to interact with the Reformed scholastics’ natural theology either reads into the Reformed tradition a rationalistic natural theology of the Enlightenment or assumes that the Reformed scholastics’ natural theology is an exact replica of the middle ages. Turretin’s natural theology is developed underneath the heading of an ectypal revealed theology, in light of the Christian faith, and in service to supernatural theology. Natural theology nor reason are a threat to the authority of Scripture. Natural theology is that which can be known about God from natural revelation both through innate and acquired knowledge; the book of natural theology, when situated in service to faith and read in light of Scripture, must not be ignored in the school of God.
Further research could pursue several questions in relation to this topic: Is there a strong distinction between natural revelation and natural theology in Reformed scholasticism? How does Turretin’s natural theology compare to Herman Bavinck’s strong conception of a dogmatic natural theology? Do Turretin’s theistic proofs differ from Aquinas methodologically and formally?
About the Author
John Sweat is a marine veteran who serves as one of the pastors at Covenant Community Church in Lake Butler, Florida. He is a husband to Heather and a father to four girls. John has received an MA in biblical studies and an MA in Christian Thought at Gordon Conwell Theological Seminary.
[1] The use has been explained in the previous point.
[2] Turretin, Institutes of Elenctic Theology, 1.4.4. These five uses of natural theology demonstrate that Turretin does not distinguish, at least formally, between natural theology and natural revelation. Junius seems to do the same thing throughout his treatise.
[3] Sudduth, “Revisiting the ‘Reformed Objection’ to Natural Theology,” 60-63. Sudduth argues further that Scripture regulates the claims of natural theology, first by beginning with the biblical God as the starting point and second, by Scripture regulating false conclusions about God from natural theology. Sudduth, “Revisiting the ‘Reformed Objection’ to Natural Theology,” 60-63.
[4] Muller, Richard A., Dictionary of Latin and Greek Theological Terms, 358, 363.
[5] Beeke and Smalley give several biblical and Reformed principles that should shape one’s approach to theistic proofs. Beeke and Smalley, Revelation and God, 1:236–241.
[6] Beeke and Smalley, Revelation and God, 1:259.
[7] Turretin, Institutes of Elenctic Theology, 3.1.1.
[8] Turretin, Institutes of Elenctic Theology, 1.3.3.
[9] Turretin, Institutes of Elenctic Theology, 3.1.4.
[10] Beeke and Smalley, Revelation and God, 1:360. Sudduth helpfully shows that a dogmatic natural theology presupposes the existence of God and engages in theistic arguments in nature with the foundation of the Christian faith. Sudduth, “Revisiting the ‘Reformed Objection’ to Natural Theology,” 59–60. The Dutch theologians Herman Bavinck states something similar when he says, “Accordingly, Christians follow a completely mistaken method when, in treating natural theology, they, as it were, divest themselves of God’s special revelation in Scripture and the illumination of the Holy Spirit, discuss it apart from any Christian presumptions, and then move on to special revelation. Herman Bavinck, Reformed Dogmatics: God and Creation, ed by. John Bolt, trans by. John Vriend, vol. 2 (Grand Rapids, MI: Baker Academic, 2004), 74.
[11] Turretin, Institutes of Elenctic Theology, 3.1.5. In regards to the use of natural and philosophical arguments for God’s existence amongst the Reformed scholastic, in light of the archetype/ectype paradigm, it must be kept in mind that there is a distinction between rational arguments and a rationalistic worldview. The former the Reformed scholastics use within the “framework of revelation.” Van Asselt and Dekker, Reformation and Scholasticism: Texts and Studies in Reformation and Post-Reformation Thought, 32. Manning notes further that Plantinga’s objection to natural theology stems from a narrow view of theistic proofs, confusing philosophical arguments for natural. Manning, Russell Re, The Oxford Handbook of Natural Theology, 205–206.
[12] Turretin, Institutes of Elenctic Theology, 3.1.20.
[13] Richard A. Muller, Post-Reformation Reformed Dogmatics: The Divine Essence and the Attributes, vol. 3 (Grand Rapids, MI: Baker Academic, 2003), 170. In a helpful parallel, the word of God is self-authenticating and full persuasion of its divine authority comes by the inward work of the Spirit, yet the Second London confession in chapter one paragraph five gives a list of secondary evidences that testify to the Scripture’s divine character. Theistic proofs function in a similar way to those secondary evidences.
by Tom Nettles | Dec 19, 2023 | Old Testament, Practical Theology
*Editor’s Note: This is the third installment in a 9-part series on the book of Job by Dr. Tom J. Nettles. As more installments are released, each part of the series will be linked to each post.
To read part 1, click here: https://cbtseminary.org/have-you-considered-job-tom-j-nettles/
To read part 2, click here: https://cbtseminary.org/the-heavenly-origin-of-earthly-events-tom-j-nettles/
To read part 3, click here: https://cbtseminary.org/the-name-of-the-lord-is-to-be-blessed-tom-j-nettles/
To read part 4, click here: https://cbtseminary.org/it-is-your-fault-tom-j-nettles/
To read part 5, click here: https://cbtseminary.org/it-is-very-difficult-to-discuss-a-matter-with-god-tom-j-nettles/
To read part 6, click here: https://cbtseminary.org/if-god-will-just-listen-to-me-tom-j-nettles/
To read part 7, click here: https://cbtseminary.org/if-god-be-against-us-tom-j-nettles/
To read part 8, click here: https://cbtseminary.org/if-god-be-for-us-tom-j-nettles/
To read part 9, click here: https://cbtseminary.org/write-my-words-tom-j-nettles/
We remember that this situation came from a challenge God gave to Satan who then made a counter challenge. “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?” Satan’s rebuttal that this loyalty would not endure hardship led to the divine permission for these tragic events in the earthly life of Job. Job exhibits no doubt, however, that at the root of this great alteration of his earthly circumstance is God. “The Lord gave and the Lord has taken away” (1:21). In spite of these losses, Job confesses “Blessed be the name of the Lord.” Throughout the book, we see Job provoked to deep reflection on these events, but these reflections do not depart from this basic instinct of worship. They do, however, deepen his quest for a more profound knowledge of the ways of God and an urgency to come before him.
Even with personal affliction, Job recognizes that God is in control. “Through all this Job did not sin nor did he blame God” (1:22). When God’s evaluation of Job is the same after these things have happened, Satan challenges God to go right to Job’s own physical comfort and well-being. God puts a perspective on this that is quite different from the perspective of the three friends. “He still holds fast to his integrity, although you incited me against him to destroy him without reason.” That means that the peculiarities of this testing were not a divine judgment for a particular sinful act of Job. The change from earthly blessing to earthly disaster had not been provoked by any change in the moral integrity and redemptive outlook of Job.
Thus to show that Job could not be driven to curse God, but would only be driven to look more intently for the glorious manifestation of God’s presence and purpose, God loosed Satan to inflict him physically, short of taking his life. Now Job, inflicted with the mental and emotional devastation of having lost all possessions, all servants, and all children, also face pervasive and ceaseless pain. There is not a spot on his body that is not filled with burning pain and is loathsome in appearance—“loathsome sores from the sole of his foot to the crown of his head” (2:7).
His wife no longer can tolerate the strange piety of Job, who refuses to recognize that he no longer has any favor with God. “Do you still hold fast to your integrity?” Are you still refusing to admit that something about you is loathsome to God, and he is showing to the world that you have aggravated his anger against you? Are you the only one who sees correctly? Do you still think that this is not divine punishment for your own personal transgressions? In her opinion, Job is so God-abandoned that he might as well curse God and receive the final blow of his displeasure—death itself. What action can gain for you a worse manifestation of divine vengeance in your life? At least show your spirit of outrage against this merciless power—curse God and die.
Job responds to the taunt of his wife. Had his own wife capitulated to the common foolishness, that if bad things happen it is a direct manifestation of divine anger for a particular offense? If that is so, then it must mean that the former prosperity was because Job (and she) were so good. That is nonsense! “You speak as one of the foolish women would speak.” He reminded her that both the blessing and the discipline of God come from his own sovereign goodness and pleasure. “Shall we receive good from God, and shall we not receive evil?” In all this Job did not sin with his lips.
In future posts, we will travel further into Job and see that the ways of God with men are explored with deep seriousness. Job goes through some transitions. He sees broader areas of perplexity and depths of divine mystery that do not yield easy answers. Correspondingly, he enters into a more profound anticipation of seeing the glory of God and celebrating his wisdom face to face.
Some questions we might examine include the following. Are we merely subject to God’s power? Is omnipotence a bare attribute untampered by wise purpose and manifestations of goodness? Does goodness necessarily include an expectation that God will be just? In what ways can we view the justice of God? If he is just, can we observe within each event an immediate manifestation of judgment and/or reward? Does his goodness include mercy as well as justice?
Are God’s ways so far beyond ours that we search in vain for any meaning? We bear in mind that these questions that emerge in these conversations are being discussed on the other side of the cross and resurrection. Many of the struggles of the saints prior to that event are settled with great clarity by Christ’s substitutionary death, his resurrection, his ascension to the Father, and the certain hope of his return. We are not left, therefore, without any revealed answer to the perplexities that arise in the energetic dialogue between Job and his friends.
The issue that remains is this: Do we see and feel God as our greatest good even if knowledge of him means the loss of all earthly things; do we revel in God because of the status and things that we associate with a life of devotion? Is the knowledge of God Himself of such gripping excellence, that loss of all things besides is no loss at all? Can we count the things that were gained to us as mere rubbish in order to find the “surpassing worth of knowing Christ Jesus my Lord” (Philippians 3:8). Are we regarded as “sheep to be slaughtered? No, in all these things we are more than conquerors through him who loved us” (Romans 8: 36, 37).
Dr. Tom Nettles is widely regarded as one of the foremost Baptist historians in America. He joined the faculty of Southern Baptist Theological Seminary after teaching at Trinity Evangelical Divinity School where he was professor of Church History and chairman of that department. Previously, he taught at Southwestern Baptist Theological Seminary and Mid-America Baptist Theological Seminary. He received a B.A. from Mississippi College and an M.Div. and Ph.D. from Southwestern. In addition to writing numerous journal articles and scholarly papers, Dr. Nettles has authored or edited nine books including By His Grace and For His Glory, Baptists and the Bible, and Why I Am a Baptist.
Courses taught: Historical Theology of the Baptists, Historical Theology Overview, Jonathan Edwards & Andrew Fuller.
by CBTS | Dec 15, 2023 | Apologetics, Historical Theology, Systematic Theology
*Editor’s Note: This is the fifth installment in a six-part series called “Francis Turretin’s Natural Theology.” As more installments are released, each part of the series will be linked to each post.
To read part 1 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-clearing-the-historical-record-john-sweat/
To read part 2 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-john-calvins-influence-john-sweat/
To read part 3 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-francis-juniuss-influence-john-sweat/
To read part 4 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-natural-theologys-definition-john-sweat/
To read part 5 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-natural-and-supernatural-theology-john-sweat/
To read part 6 of 6, click here: https://cbtseminary.org/francis-turretins-natural-theology-natural-theologys-use-john-sweat/
Natural Theology and the Mode of Reason
Having considered the definition of natural theology, the mode of reason and natural theology must be considered. Although Turretin’s focus in his treatment of natural theology is on the postlapsarian state, he briefly notes the discontinuity between man’s natural theology before the fall and after stating, “This [natural theology] was exquisite in Adam before his fall, but is highly disordered in corrupted man.”[1] This comment appears to mirror Junius’s statement, “For either this nature is considered in relation to itself, as it was created by God, or according to the sin that besets it and the corruption that followed the fall of our first parents.”[2] Just prior to this comment in thesis fifteen, Junius spoke of “the natural light of human understanding” functioning “in proportion to the method of human reason,” but natural theology is “common, veiled, imperfect” in man.[3] Man’s reason, which is in part the mode of considering natural theology, is in itself weak and corrupted by sin. Therefore, reason functions in proportion to that reality, rendering natural theology in need of perfection.
Turretin treats the use of reason extensively under questions eight through ten of locus one. Man’s reason is not eviscerated in the fall, but it is rendered corrupt and blind.[4] But Turretin notes that if reason is treated abstractly (in abstracto), it can be considered as sound in fallen man, but if considered concretely (in concreto), then it is antithetical to theology.[5] Nonetheless, Turretin does grant that unregenerate men’s reason can be reliable although fallible in relation to knowledge of first principles. Rays of light still penetrate through the darkness of man’s fallen condition.[6] “If this were not the case, there could be no science, nor art, nor certainty in the nature of things,” writes Gabrill.[7] The issue is not whether man has the capacity to arrive at truth, but whether they can in their fallen condition distinguish between first principles and conclusions.
Turretin does claim, however, that sound reason “restored and enlightened by the Holy Spirit” can make sound judgments.[8] Grabill notes that Turretin’s conception of human reason, “not only indicates a positive use of regenerate natural theology but also simultaneously acknowledges the noetic effects of the fall.”[9] This is a key argument that has been made throughout this paper. The Reformed orthodoxy paradigm of true and false theology grounds true natural theology not in reason generally, but rather in faithful reason that has been renewed by the Spirit.[10]
Natural Theology’s Relationship to Supernatural Theology and Faith
Given the preceding, Turretin situates natural theology as subordinate to supernatural theology for the latter is insufficient for a true knowledge of God or salvation.[11] Turretin is clear that the only way of salvation after the fall comes by way of the revealed word, and that all other false religions, while giving evidence of natural theology (falsely so), are insufficient for salvation yet sufficient for rendering men inexcusable.[12] Muller helpfully notes that assumed in the Protestant orthodox conception of natural theology is that distinction between natural theology and supernatural theology, and they “do not view natural revelation, human reason, or light of nature (lumen naturae, q.v.) considered in its corrupt state apart from supernatural revelation.[13] Ectypal natural theology is not considered apart from revelation or Scripture. Even a positive regenerate natural theology is limited and in need of supernatural theology.
Supernatural theology is “strictly called ‘revealed’ because its first principle is divine revelation strictly taken and made through the word, not through creatures.”[14] Supernatural theology as revealed in the Scriptures is superior to natural theology for it transcends reason and perfects the imperfections of natural theology via “the new light of grace” in contrast to the light of nature in natural theology.[15] Turretin notes that faith presupposes the knowledge of nature.[16] The two are of different classes but not opposed to one another. Turretin writes, “Reason is perfected by faith and faith supposes reason, upon which to found the mysteries of grace.”[17] However, Scripture alone is the principium cognescendi and the ground of the Christian’s assurance.[18] Reason is in service to faith.[19]
Before delineating some of Turretin’s uses of natural theology, his comments in locus one, question four, paragraph three have to be reconciled with this paper’s continual rejection of positing a pre-dogmatic natural theology in Turretin, and at large, in the Reformed tradition. In this question, Turretin states that supernatural theology is built upon natural theology, appearing to argue for a pre-dogmatic model. Turretin does not explain how supernatural theology can be built upon natural theology other than the example he gives: “that there is a God, that he must be worshipped.”[20] However, if what Turretin has said previously is considered regarding faith and reason – that faith presupposes reason and reason is perfected by faith – then it is evident that he is not arguing for a pre-dogmatic conception. On the contrary, Turretin is explaining that the first principles known via nature are built upon by supernatural revelation, not in a pre-dogmatic manner where the former is the necessary foundation of the latter, but rather, in an organic way that recognizes that faith operates within the context of nature.[21] Turretin indicates this in part when he explains that one of the uses of natural theology is that it functions as “a subjective condition in man for the admission of light of grace because God does not appeal to brutes and stocks, but to rational creatures.”[22] Further, Turretin’s placement of natural theology under ectypal revealed theology eliminates the possibility of Turretin arguing for a pre-dogmatic conception here.
About the Author
John Sweat is a marine veteran who serves as one of the pastors at Covenant Community Church in Lake Butler, Florida. He is a husband to Heather and a father to four girls. John has received an MA in biblical studies and an MA in Christian Thought at Gordon Conwell Theological Seminary.
[1] Turretin, Institutes of Elenctic Theology, 1.2.7; 1.3.1.
[2] Junius, A Treatise on True Theology: With the Life of Franciscus Junius, 151.
[3] Junius, A Treatise on True Theology, 145, 147. Shannon, “A Brief Rejoinder to Kevin DeYoung,” 272.
[4] Turretin, Institutes of Elenctic Theology, 1.8.1.
[5] Turretin, Institutes of Elenctic Theology, 1.9.10. Turretin mentions briefly these first principles of natural theology by the light of nature here Turretin, Institutes of Elenctic Theology, 1.4.3.
[6] Turretin, Institutes of Elenctic Theology, 1.9.5.
[7] Grabill, “Natural Law and the Noetic Effects of Sin: The Faculty of Reason in Francis Turretin’s Theological Anthropology,” 268.
[8] Turretin, Institutes of Elenctic Theology, 1.10.1.
[9] Grabill, “Natural Law and the Noetic Effects of Sin: The Faculty of Reason in Francis Turretin’s Theological Anthropology,” 267–268.
[10] Muller, Prolegomena to Theology, 1:282.
[11] Turretin, Institutes of Elenctic Theology, 1.4. Junius speaks of even the need for supernatural theology to perfect natural theology prior to the Fall. Junius, A Treatise on True Theology, 151.
[12] Turretin, Institutes of Elenctic Theology, 1.4.2.
[13] Muller, Dictionary of Latin and Greek theological terms, 263.
[14] Turretin, Institutes of Elenctic Theology, 1.2.7. Joel R. Beeke and Paul M. Smalley, Reformed Systematic Theology Volume 1: Revelation and God, 1:258–259.
[15] Turretin, Institutes of Elenctic Theology, 1.2.7; 1.4.6. Junius, A Treatise on True Theology: With the Life of Franciscus Junius, 143, 151, 160.
[16] Turretin, Institutes of Elenctic Theology, 1.3.10.
[17] Turretin, Institutes of Elenctic Theology, 1.9.5.
[18] Turretin, Institutes of Elenctic Theology, 15.8.6; 15.9.15.
[19] Muller, The Triunity of God, 4:413.
[20] Turretin, Institutes of Elenctic Theology, 1.4.3.
[21] Muller, Prolegomena to Theology, 1:300. Muller writes later, “We must object strenuously, therefore, to the all-too-frequent and utter erroneous claim that orthodox or scholastic Protestant theology generally viewed natural revelation and the natural theology drawn from it as a foundation on which supernatural revelation and supernatural theology can build… Rather supernatural theology, identified not so much as an unnatural or preternatural way of knowing but as a graciously given way of knowing, provides the context in which all other knowledge must ultimately be understood.” Muller, Prolegomena to Theology, 1:310.
[22] Turretin, Institutes of Elenctic Theology, 1.4.4.
by Brice Bigham | Dec 13, 2023 | Uncategorized
2023 in Review
2023 has been a transformative year at Covenant Baptist Theological Seminary.
As we reflect on ways that God has blessed the ministry of CBTS this year, we give Him thanks and praise for what has been an exciting year of his gracious provision. We also want to express our gratitude to so many of you who have supported us through prayer and financial support.
We share the highlights below in the hope that you will join us in reflecting upon what the Lord has done and give Him glory and praise!
800 Chuck Gray Court
This year, the renovation of new facilities for Grace Reformed Baptist Church and Covenant Baptist Theological Seminary was completed. CBTS moved into new facilities in May of 2023. The new facilities feature a dedicated lecture hall, an enlarged library, and additional office space for CBTS staff. The building has been a tremendous blessing as it has provided our students and staff with comfortable facilities in which to learn and study. It has also enabled us to host important meetings such as the annual MARBAC Reformation Day Conference and the 2023 ARTS Annual Meeting (Association of Reformed Theological Seminaries).
400 Students
This year, the student body at CBTS reached 400 active students. We are overwhelmed at the Lord’s kindness in answering our prayers to raise up “from this broad land a mighty host.” Please join us in praying that the Lord will raise up amongst them hundreds of qualified laborers for His harvest fields!
14 Graduates
This year, 14 students graduated at the CBTS graduation service in May. 3 students earned the Master of Divinity degree (MDiv), 7 earned the Master of Arts in Theological Studies (MATS), and 4 earned the Master of Arts in Pastoral Studies (MAPS).
4 Modular Courses
This year, CBTS hosted four modular courses in Owensboro, KY, which were attended by approximately 77 students. These courses included Recovering the Orthodox Van Til taught by Dr. Lane Tipton, Historical Theology of the Modern Church by Dr. Sam Waldron, ThM Research and Methodology by Dr. Jon English Lee, and Polemics by Dr. Sam Waldron, Dr. Jon English Lee, and Dr. Tom Hicks.
16 Live-Semester Courses
This year, CBTS held Live-Semester Courses which were attended by approximately 275 students (152 in the Spring & 123 in the Fall). These courses included Symbolics taught by Dr. Sam Waldron, Elementary Hebrewby Dr. Joshua Wilson, Elementary Greek by Dr. Timothy Decker, Pastoral Theology by Dr. Fred Malone, Intermediate Greek and Theological Latin by Michael Emadi, and Introduction to Biblical Counseling by Dr. J. Ryan Davidson.
John Miller Appointed Vice-President and Academic Dean of CBTS
This year, CBTS announced the appointment of John Miller to the part-time position of Vice-President and Academic Dean. Miller serves as the Pastor of Redeemer Baptist Church of Macon, GA.
Launched the ThM Program
This year, CBTS announced the launch of its Master of Theology (ThM) Program and appointed Dr. Jon English Lee as ThM Director. This is the first post-graduate degree that CBTS has offered. There are currently 7 students enrolled in the program.
Announced the CBTS Español Initiative
This year, CBTS announced its intention to begin a Spanish track of its Master of Divinity program beginning in 2024. CBTS intends to add one full-time position and one part-time position in 2024 to provide administrative support to this new program.
$24,000 in Financial Assistance
This year, CBTS granted over $24,000 in financial assistance to students in financial need. Over $8,000 of this assistance was granted to international students via the William Carey Scholarship Fund. The need for student financial assistance continues to increase as economic hardships persist. Would you consider helping us with a financial gift to assist our students in need?
7 International Programs
This year, CBTS scheduled over a dozen instructors for the modular courses of our Latin America affiliates in Colombia, Ecuador, Brazil, Mexico, and Cuba. In addition to this, a new affiliate Seminary was established in Costa Rica, and the inaugural modular course was held just this month.
Held Second Annual Covenant Conference on How Then Should We Worship?
This year, CBTS held its second annual Covenant Conference in Louisville, KY, on March 23-25 on the subject How Then Should We Worship? Conrad Mbewe, Sam Waldron, Scott Aniol, and others spoke about biblical worship to over 200 attendees at the conference.
In Summary
2023 has been a wonderful year for Covenant Baptist Theological Seminary. Praise God from Whom all blessings flow! We also want to thank so many of you who have supported us to make these events possible.
As we approach the end of the year, would you consider supporting us financially in our mission to help the church prepare men for the gospel ministry? To find out how you can help, visit CBTSeminary.org/give. If you have any questions or would like to discuss the opportunities that are ahead for CBTS in 2024, please feel free to reach out to me at [email protected]
On behalf of the faculty and staff at CBTS, we wish you a Merry Christmas and a Happy New Year!
Brice Bigham
Director of Development
Covenant Baptist Theological Seminary
Brice Bigham serves as the Director of Development & Marketing at CBTS. He is an M.Div. Student at CBTS and serves as a Deacon at Grace Reformed Baptist Church of Owensboro, KY. He lives with his wife Alina and their four children. Brice particularly enjoys church history, homesteading, and spending time with his family.
