Hopkins In this sonnet, Hopkins praises the magnificence and glory of God in the world, blending accurate observation with lofty imagination. The world is filled with the greatness of God. Sometimes it flames out with sudden brightness when a gold foil is shaken. At other times, the poet thinks of an olive press, with the oil oozing flowing out from the pressed fruit.
Objections like this one are understandable, given that the ones offering them are, for the most part, outside the pale of Reformed theology. Whether we want to recognize it or not, our theology dictates our apologetic methodology. Responses to a "Classical" approach to apologetics, given its home in Arminian theology, need, first of all, to find their home in Reformed theology.
Any disagreement on apologetic approaches is, first of all, a disagreement of theology. The debate, therefore, should be of a biblical and theological nature, and not primarily philosophical. This month, and at least the next we'll need at least two articles to flesh out our responsewe face an objection that assumes a certain, basic, awareness of philosophical jargon.
I hope, however, to explain these philosophical categories in theological terms so that anyone unfamiliar with the philosophical terms might nevertheless recognize their theological importance and usefulness.
The next oft-repeated but rarely argued objection that we want to highlight is, as it is most often put, found in the distinction between epistemology and metaphysics or ontology.
While [the Covenantal and Classical approaches to apologetics] appear to agree ontologically, they differ epistemologically. Both are in accord on the necessity of the Christian view of God being the ontological ground for all meaning and truth what.
However, one would have to agree with the Classical view that how we know this is true [sic]. Here it seems that some sort of rational argument is needed epistemologically to establish one view over the other.
In the final analysis, the Presuppositionalist has not successfully refuted the charge that it confuses epistemology and ontology.
As we have seen, this "how" is in distinction from the what. Classical apologists would, as would any Christian, happily acknowledge that God is the author and sustainer of all things in creation what.
This is the ontological point. By that, I take it, they mean to affirm that the principle, or source, of the existence or being principium essendiof all things is the Triune God.
He created all things, and he continues to sustain all things in this world. The point of disagreement, then, is in the area of knowledge how. This is what is called the "epistemological" component of the debate. The problem can be a little murky.
The problem is not that all knowledge presupposes God. Both apologetic approaches, I think, would agree on that. Since God sustains all things, he sustains our knowledge as well. The objection is that a Covenantal approach confuses the distinction between the what and the how because we haven't adequately or properly taken into account just exactly how we know things.
We think, so the objection goes, that just because God is the presupposition behind all that exists, in that He created and sustains all things, that He is also the presupposition behind how we know what we know.
The contention above is that in apologetics, "some sort of rational argument is needed epistemologically to establish one view over the other. It may come as a surprise, but the fact of the matter is that there has never been an aversion to rational argument in a Covenantal approach to apologetics; the notion that we must argue with those who oppose Christianity is embedded in the approach itself, but with a couple of important differences.
First, with respect to "argument," Cornelius Van Til, in discussing what it means to reason by presupposition, says: He cannot do less without virtually admitting that God's revelation to man is not clear.
It is fatal for the Reformed apologist to admit that man has done justice to the objective evidence if he comes to any other conclusion than that of the truth of Christian theism.
But there is, and must be, an argument. And the argument for Christianity is "absolutely valid. Here we can begin to highlight some positive principles of a Covenantal approach, especially as it relates to the problem of knowledge. In doing so, we also highlight the fact that a proper defense of Christianity requires a view of "reality" and of "evidence" that is consistent with Christianity and that does not oppose it.
It might help to further elaborate two points from the above citation. First, the Covenantal apologist "maintains that there is an absolutely valid argument for the existence of God" because, if he does not, he admits that God's revelation to man is not clear.
Here we have in mind God's general revelation to man although God's special revelation is perspicuous as wellwhich is clear and clearly understood by all people.
This point is one that Classical approaches seem either to ignore or to minimize in such a way that it does not function at all in their apologetic approach. This may be the case because the reality and universality of God's clear, and clearly understood, revelation is a particularly Reformed understanding of God's general revelation; it requires a consistently Reformed theology.
But, we should note, it runs much deeper than that. It is a particularly Reformed approach to God's general revelation because it is an incontrovertibly biblical truth.
As we have seen in previous articles, Scripture is clear, in Romans 1:While over-analysis of name meaning can be tempting in any short story in which the characters have names -- few names have no meaning and are therefore entirely neutral, after all -- it’s important to remember that the author does have immediate control over the names of the characters.
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Stratocratic buffalo that. The poem, God’s Grandeur, by Gerard Manley Hopkins, is a sonnet of the Italian variety, with an octave and a sestet.
The basic rhythm, in this poem, is that of the iambic pentameter but it is constantly varied and adapted where emphasis seems to require it.
Hopkins’s ideas of inscape and instress seem to imply that every object in creation has something like a soul, that is, a power that points toward its divine creator. He begins “God. Mariani begins his biography with Hopkins’s most famous and indelible line, “The world is charged with the grandeur of God,’’ and he hangs on that line, composed in .