376 - Rationality in the Calvinian Tradition Lanham

Rationality in the Calvinian Tradition
By Hendrik Hart, Johan Van Der Hoeven, and Nicholas Wolterstorff. eds.
Lanham, Md, Univ. Press of America, 1983. 407 pp. $15.75.

The subject or the papers for this symposium of a conference held in Toronto in 1981, sponsored by Calvin College, the Free University of Amsterdam and the Institute for Christian Studies (Toronto), is as interesting and important as any in the history of the Reformed tradition. In 1955, Sidney AhIstrom's article in Church History (XXIV. pp. 257-272), "The Scottish Philosophy and American Theology," awakened new interest in the influence of Scottish Common Sense Realism on the Princeton theology and the significance of that fact for a large part of American theology in general did not escape attention. The studies by Jack B. Rogers and Donal K. McKim, The Authority and Interpretation of the Bible: An Historical Approach ( 1979) and John C. Vander Stelt. Philosophy and Scripture. A Study in Old Princeton and Westminister Theology (1978) have enhanced awareness of the necessity of understanding this history if one is to appreciate recent developments in American evangelical theology in our time. Both are able treatments, but the latter is especially helpful because of its concentration on the subject before us.

The present volume is evidence of continuing interest in rationality and the function of reason in the Calvinistic tradition. The book is divided into two parts: history, and present positions on key problems. In an introductory chapter, Charles Partee discusses Calvin and rationality, concluding that "Calvin"s own use of reason seems to be eclectic and unsystematic." There is appreciation for Calvin's view of the "frightfully" disturbing effects of sin on human reason, and it is insisted that reason must be based on faith. After a second chapter on faith and reason in Calvin by Dewey Hoitenga, there are two chapters "on the Scottish Common Sense Philosophy by, Nicholas Wolterstorff and Paul Helm. The first of these investigates Thomas Reid's understanding of rationality and shows that "belief dispositions" I rather than common sense is at the center of Reid's philosophy, a fact apparently, unknown to nineteenth century, advocates of Common Sense Realism. Wolterstorff also points out Reid's inadequate appreciation of the noetic effects of sin- "Calvin and Kuyper were more insightfull" (p. 66)-and his indebtedness to the Enlightenment.

An excellent chapter on "Rationality in the Dutch Neo-Calvinist Tradition.'" by Jacob Klapwijk, Professor of Philosophy at the Free University treats Abraham Kuyper's doctrines of common grace, and the antithesis, and his failure to harmonize the two, especially when he dealt with human reason. Kuyper's attempts to give the antithesis organizational form is shown to "lead to a dangerous identification of the Christian (or, if you will, Reformed) cause with God's cause" (p. 97). Although Kuyper intended Christian organizations to be a means for Christianizing society, "the danger was that they were considered not as deficient instruments but as ends in the struggle for the kingdom of God"

377 - Rationality in the Calvinian Tradition Lanham

(p. 98). Kuyper's colleague, Herman Bavinck, and his students Dooyeweeerd and Vollenhoven improved Kuyper's thought by noting that "the antithesis is a conflict of principles, not of persons or of organizations" (p. 103), and by viewing common grace on a Christocentric basis (p. 106).

The rest of the volume consists of essays by Albert Wolters, William Alston, Peter Schouls, Arthur Holmes, Hendrik Hart, Henry Pietersma, Danie Strauss, John Frame, Theo. van der Merwe, Alvin Plantinga, and Roy Clouser. They write on such problems as the nature and limits of rationality, faith and reason, the nature of philosophy, rationality and Scripture, the Reformed objection to natural theology, religious language, and commitment and rationality. In the last named, Hendrick Hart (Toronto) argues persuasively that rationalitv is rooted in and directed by a commitment outside of rationality. "Faith gives reason the ultimate word on what is ultimately true"(p. 216).

M. Eugene Osterhaven
Western Theological Seminary
Holland, Michigan.