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Introduction
Humanity has deliberated over the question of worldview from the beginning of our
existence. Throughout the various stages of that history man has shown both a profound
understanding and a profound ignorance of the basic tenets of this reality. Where does that desire
to know come from, and why do we spend so much time, energy and capital in seeking answers
to our questions? Is it perhaps because there are an infinite number of questions, and therefore
an infinite number of answers which need to deliberated, debated, debunked and defined? There
exists within man a deep desire to know the world in an intimate way, and yet the vastness of the
world would seem to make that task rather impossible. The studies of science, philosophy,
anthropology, astronomy, and yes, theology, are just a few of the human endeavors that bring
clarity and confusion to our understanding of the world. Any one of those studies would seek to
define the others in their own image and by their own terms because they each presuppose a
common starting point. But the vastness of the world should give us each pause when defining
the world in such constrained terms that we should recognize the grave injustice we do to the
very definition we desire to uphold. This paper will be no different as limited and finite
language will be used to explore, define and understand the world through the eyes of a single
writer.
The journey we are about to embark on will be into the view of the world offered by the
historically reformed Christian faith. All worldview studies must have a fixed point of
beginning, and so we shall launch into our study from this reformed view. The immediate
question should be, ―Why start here? Why not start with archeology to understand our oldest
terrestrial origins, or why not astronomy to understand the ancient extra-terrestrial beginning?‖
We start here because the study of the reformed faith does not limit itself to just theology, and it
Jeffrey Price ST502 – Reformed Worldview 2
does not limit itself to either terrestrial or extra-terrestrial starting points. This study
encompasses a system, a thought, a view as magnanimous and enormous as our world. It does
justice to both the complexity and simplicity of the world by leaving mystery as mystery and by
―The orthodox view of Christianity finds its most consistent expression in the Reformed
of God and of his infallible revelation of himself to man in the Bible.‖1 Therefore, the reformed
faith does not only offer a worldview – it presents the only clear and consistent place from which
to start and to end. ―Indirectly even science and philosophy should be theological,‖2 as defined
by the orthodox reformed faith because as our theology is God centered, so should our lives be.3
Armed with this knowledge and commitment we will survey the epistemological questions that
lay the foundation for our systematic approach to understanding the great purpose of man and
how we can influence this world we seek to understand. Knowledge leads to understanding, and
understanding to wisdom. Thus after studying the ―how‖ and ―what‖ of knowledge, and building
our system of thought we will be led to the ―why‖. It is here that we will learn to apply the
knowledge and understanding gained to speak wisdom into a world that cries out for hope every
day.
The building of a worldview is much like the building a house, as a foundation must be
firmly laid before the framework or structure can be raised up and the finishing touches added so
we can live there. If any one of those steps is not followed properly, then the house is unlivable
1
Til, In Defense of the Faith 1978, 1
2
Til, In Defense of the Faith 1978, 1
3
Til, In Defense of the Faith 1978, 1
Jeffrey Price ST502 – Reformed Worldview 3
and it is not really a home or a house at all. This rickety creation will be nothing more than the
illusion of a house with unstable flooring and poor construction, and it is ultimately a dangerous
place to live. Therefore it is imperative that we start with the firm foundation of epistemology
Our epistemological structure will come in the form of Frame‘s perspectival triad, who as
a student of Van Til, properly recognizes the truth and consistency of the orthodox reformed
faith. ―The three will be ‗perspectives‘ on one another and on the whole. Each will include (not
exclude) the others; thus each will cover the same ground with a different emphasis. I call these
three ‗perspectives‘ normative (the law), situational (the facts, the world), and existential (the
person).‖4 This in and of itself does not define an epistemological starting point, but it does begin
to form the proper approach to knowledge which is both comprehensive and clear. The key
strength of the reformed faith is that it is consistent, and where there is clarity it is expressed and
where there is mystery it is left to define itself within the boundaries of what is known. Every
world view has some normative aspects from which it finds true north, but outside of reformed
doctrines that law is a moving target. Any defined expression of the world must also be
accompanied by an understanding of the situational facts as they are presented, but much like
someone building a house without a level or T-square, it is difficult to construct a stable reality
without knowing what is true. Thirdly, when our reality is distressed we begin to question the
very heart of our existence and an existential angst disturbs our understanding of who we are in
relation to the world around us. It is impossible to pull these three perspectives apart as they are
4
Frame, The Doctrine of the Knowledge of God 1987, 74
Jeffrey Price ST502 – Reformed Worldview 4
Frame continues, ―[t]he same ‗perspectives‘ may be used with regard to epistemology.
The normative perspective focuses on God‘s authority as expressed through His law…[t]he
situational perspective focuses on the law as revealed both in Scripture and in the creation
generally…[t]he existential perspective focuses on the law as revealed in man as God‘s image.‖5
This tri-perspectival view of epistemology is the firm foundation from which we build our
knowledge for a reformed faith, and thus a worldview. This knowledge begins and ends with our
knowledge of God, as He is both author and sustainer supplying the normative perspective by his
Word, the situational through creation and the existential in our reflective image of him. God is
the true north, the plumb line by which all other standards, perspectives and views are measured
As stated moments ago, the building of knowledge begins with knowledge of God. ―In
this spirit, Calvin began his Genevan Catechism with the question, What is the chief end of man?
And the answer came, clear and resounding: To know God by whom he was created. In the
same way the Westminster Catechism began its lessoning with the question: What is the highest
and chief end of man? And it gave a brief and rich reply: To glorify God and enjoy Him
perfectly unto all eternity.‖6 Knowledge begins with the God, and so to know God is to
understand man‘s highest calling and purpose in the world that was created by God (normative,
existential and situational at work). In fact, ―God is the highest good of man – that is the
testimony of the whole of Scripture,‖ and so we see once again that tri-perspectival view
combining God‘s normative word, and the existential reality of man‘s experience in God‘s
world.
5
Frame, The Doctrine of the Knowledge of God 1987, 75
6
Bavinck 1956, 31
Jeffrey Price ST502 – Reformed Worldview 5
Knowledge of God is understood through his relationship with man as our Covenant
Head and our Lord. ―Throughout redemptive history, God seeks to identify himself to men as
Lord and to teach and demonstrate to them the meaning of that concept‖7 – ―God is Lord…Jesus
Christ is Lord.‖8 The purpose of these lessons from Geneva, Westminster and the Bible are to
set the stage for understanding God as our Creator. ―The Creator-creature relation is a covenant
relation; a Lord-servant relation…God is Lord of all, that in all His relations with the world He
speaks and acts as Lord.‖9 This fundamental understanding of God gives man a proper
knowledge of Him, and does not set man above God or else man‘s knowledge would not be true
Lordship and covenant are further understood through the transcendence and immanence
of God, or by the acknowledgement of God as both distinct from man and yet intimately
connected. As our Lord, God is our covenant ruler, and yet He is also intimately involved with
immanence is God‘s covenant involvement with His people, then we are on solid ground.‖10
Otherwise, we make God something and someone he is not by either the deistic error of God‘s
absolute removal from creation or the pantheistic error of God being indistinguishable from
creation. The reformed worldview offers ―an ultimate rationalism while all other systems of
The rational view of our knowledge of God is the basis for our rational view of the world
and ourselves – the situational and existential perspectives on knowledge. ―To know God (in the
7
Frame, The Doctrine of the Knowledge of God 1987, 12
8
Frame, The Doctrine of the Knowledge of God 1987, 12
9
Frame, The Doctrine of the Knowledge of God 1987, 13
10
Frame, The Doctrine of the Knowledge of God 1987, 14
11
Til, The Defense of the Faith 1975, 41
Jeffrey Price ST502 – Reformed Worldview 6
‗fullest‘ sense) is to know God obediently, to know Him as He wants to be known.‖12 This
knowledge is normative. ―It tells us what we ought to believe, how we ought to think, what
justifications ought to be accepted.‖13 These ―oughts‖ tell us about the world – how it is and how
it is meant to be. Without these ―oughts‖ we are left with chaos and random chance as a guide
and are therefore given over to the irrational. ―[W]e know God by means of the world. All of
God‘s revelation comes through creaturely means, whether events, prophets, Scripture, or merely
the human eye or ear.‖14 This is God‘s story that is being revealed through, and is
simultaneously transcendent of, time and space. In other words, this story, ―unlock[s] the door
of redemption,‖15 so that we are not left in a world full of ―oughts‖ that do not match up with our
reality.
We are, therefore, led to the existential reality of who we are in light of the normative and
situational knowledge of God and the world. ―Calvin observes that the knowledge of God and
the knowledge of self are interrelated…I cannot know myself rightly until I see myself as God‘s
image: fallen, yet saved by grace. But I also cannot know God rightly until I seek to know him as
a creature, as a servant. The two kinds of knowledge, then, come simultaneously.‖16 With that
reality our knowledge of self is deepened by our knowledge of God, and our knowledge of God
is rightly deepened by ―servant knowledge of self‖. No matter where we start, existentially with
ourselves, normatively with God, or situationally with the world we are always brought back to
12
Frame, The Doctrine of the Knowledge of God 1987, 63
13
Frame, The Doctrine of the Knowledge of God 1987, 64
14
Frame, The Doctrine of the Knowledge of God 1987, 64
15
Vos 1948, 21
16
Frame, The Doctrine of the Knowledge of God 1987, 64-65
Jeffrey Price ST502 – Reformed Worldview 7
The epistemological foundation has been laid, and already a clear system of doctrines is
presenting itself through the questions answered about knowledge. That system of doctrines is
known primarily as systematic theology, and that system is firmly rooted in God‘s revelation –
there is no system of theology without his revelation. ―In the case of Biblical Theology this
[study] is historical, in the case of Systematic Theology it is of a logical nature.‖17 Put another
way, ―Systematic theology seeks to offer an ordered presentation of what the Bible teaches about
God.‖18 The main systematic points of doctrine that relate to a reformed worldview are the
normative doctrine of God, the situational doctrine of man and the eschatological implications on
the existential reality. These have been touched on already to some degree, and obviously cannot
be dealt with exhaustively in this space. Furthermore, there are other important systematic
doctrines of faith but they are inter-related to these three main points from which we will build
As before with our formulations on knowledge, we will begin with the normative
perspective as it guides and leads to the situational and existential perspectives. The doctrine of
God is that normative plumb line from which all the other systematic formulations, structures
and doctrines are built. ―Van Til summarizes his doctrine of God in terms of ‗self-contained
fullness.‘ Another Van Tillian summary of this doctrine is that God is ‗absolute personality‘.
Both words in the phrase are important.‖19 Not only are both words in the latter important
(absolute personality), but also the former (self-contained fullness) are of equal importance
because if God was not self-contained then he would not be the ―antecedent self-existent‖ God.
He would be a contingent being and therefore lack the fullness of his lordship and covenant
17
Vos 1948, 14
18
Til, In Defense of the Faith 1978, 1
19
Frame, Cornelius Van Til: An Analysis of His Thought 1995, 58
Jeffrey Price ST502 – Reformed Worldview 8
headship from which we base our normative knowledge. The system would unravel, and would
be just as irrational as unbelief. Fortunately, beyond being ―self-contained fullness,‖ God is also
―absolute personality‖ which is also only found consistently within reformed faith. ―Only in
biblical teaching are absoluteness and personality combined in the Supreme Being.‖ All other
worldviews, and inconsistent Christian philosophies, espouse a supreme that is either devoid of
personality, or is not in absolute authoritative control. Again, without both we are left with
The absolute personality leads us to another logical conclusion and connection with the
normative – ―the incommunicable attributes of God stress his transcendence and the
communicable attributes stress his immanence. The two imply one another. A Christian notion
reality, nor would we want to when left with the alternatives. The doctrine of God and his
attributes that set him apart from us and that deeply connect him to us are another revelation of
his ―absolute personality‖ which shows both his power and love, justice and mercy. Because he
encompasses these attributes we can trust in this normative doctrine from which we build all
other systematic and theological constructs. The fullness of this construct is found in the ―tri-
personality,‖21 of ―the Triune God of the Covenant, as Father, Son and Holy Spirit.‖22 The
absolute reality of God as three in one provides man with the opportunity to see ―absolute
personality‖ analogically, but without understanding the doctrine of man we cannot fully
20
Til, The Defense of the Faith 1975, 11
21
Til, The Defense of the Faith 1975, 12
22
Bavinck 1956, 143
Jeffrey Price ST502 – Reformed Worldview 9
The situational perspective of man‘s relationship to God sets forth not only the
explanation for our analogical experience, but it also lays out the structure for the doctrine of
man. Here again, systematic theology touches the historical redemptive story of God in creation,
fall and redemption. The first two (creation and fall) will be dealt with under the doctrine of man
while the final (redemption) will be explained in relation to the eschatological implications.
Man‘s situation that cannot be changed is the Creator-creature distinction, in that ―[m]an is
created in God‘s image. He is therefore like God in everything in which a creature can be like
God.‖23 No matter what changes in time or history, that is the situation that man will always and
forever find himself. ―[A]fter emphasizing that man was like God and in the nature of the case
had to be like God [, created in his image and with personality,] we must stress the point that
man must always be different from God.‖24 Man cannot be absolute, as God is, and neither can
man be self-contained, just as the finite cannot be infinite. Those differences alone are enough to
force man‘s knowledge of God to be analogical, but to make matters worse, man is also fallen
from grace and tainted by sin. ―When man fell it was therefore his attempt to do without God in
every respect. Man sought his ideals of truth, goodness and beauty somewhere beyond God,
either directly within himself or in the universe about him.‖ Essentially, the normative
perspective was ripped out of the hands of the situational and existential – leaving a shattered
view of the world. When man rightfully recognizes his situation in light of this normative truth
then he is able to maintain the consistency of the reformed worldview, and when man fails to
recognize this truth then he puts himself right back at the Fall – broken and shattered with no
hope. While the Creator-creature distinction will never change, God has provided an answer for
the shattered situational perspective of man‘s fall which does give man hope.
23
Til, The Defense of the Faith 1975, 13
24
Til, The Defense of the Faith 1975, 13
Jeffrey Price ST502 – Reformed Worldview 10
The infinite, in his divine decree of providence, has given man the solution to his
situational angst, actually his situational death and inability. In light of God‘s providence, man‘s
existential reality is changed through redemption not only in the current history of the world, but
in the future, eternal and consummate history of the world. That consummated solution bears
itself out in the world, to fundamentally change and restore that which was shattered. This is the
third and final existential perspective as seen through the doctrines of the eschatos. ―The faith in
providence stands in the most intimate of relationships with the faith in redemption.‖25 The
doctrines of the eschatos deal with the reality of who Jesus Christ is, as the second person of the
triune God, and what he secures for man to fundamentally alter his present and future existential
reality. In the search for understanding who man is, there is no question greater than that of who
man is in light of Jesus Christ. The Apostle Paul wrote, ―though our outer self is wasting away,
our inner self is being renewed day by day. For this light momentary affliction is preparing for us
an eternal weight of glory beyond all comparison.‖26 Redemption through Jesus Christ is the
fundamental change in the existential reality of man which affects man in the present and in the
consummated kingdom to come. The inner man will someday experience the full weight of
glory which was secured for him by Jesus Christ, or he will experience the full weight of
affliction which he secured for himself. Which existential reality would you prefer? The
reformed worldview causes every man to ask himself that very question as he grapples with the
normative doctrine of God, the situational doctrine of man, and the present and yet to come
25
Bavinck 1956, 182
26
2 Corinthians 4: 16-17
Jeffrey Price ST502 – Reformed Worldview 11
we cannot leave our question above unanswered. Which existential reality would you prefer?
The answer of hope is an obvious one, but why or how does the second person of the trinity
secure that hope for us? Before we can answer the questions of why or how, we will first look at
which existential reality we deserve – the weight of affliction. ―In this simple but profound
psychological way Scripture tells the history of the fall and of the origin of sin. In this way sin
continues still to come into being. It begins with the darkening of the understanding, continues
with the excitement of the imagination, stimulates desire in the heart, and culminates in an act of
the will.‖27 Man has sinned, and it is this sin that has separated Adam and Eve from paradise and
that still separates man from God today. Sin is not a sickness, nor is sin something physical that
can be removed – it is our ethical position before God as one who has disobeyed the normative
perspectives. Sin has touched everyone and everything in creation, ―for all have sinned and fall
short of the glory of God.‖28 ―The whole world stands in the sign of the fall. And if the world
around us did not proclaim it to us, then we should still be reminded of it from moment to
moment by the voice of conscience, which continually accuses us, and by the poverty of the
heart, which testifies of nameless woe.‖29 Man‘s act of the will that separated us from God has
created both the grounds for our punishment, and the profound need for salvation. Our
punishment, rightly deserved by our own guilt, is death – ―death is dissolution, separation, of
what belongs together.‖30 Death by human standards is an end to life, or a ceasing to exist any
longer, but that is not God‘s normative standard. Death is life ―deprived of joy, peace and
blessedness, and has becoming a dying in sin. And this spiritual death, this separation between
27
Bavinck 1956, 224
28
Romans 3:25
29
Bavinck 1956, 225
30
Bavinck 1956, 259
Jeffrey Price ST502 – Reformed Worldview 12
God and man, continues in the body and culminates in eternal death.‖31 Eternal death is the fruit
and labor of sin and that is what mankind has secured for itself. Because the normative laws
were broken in disobedience, the situational environment was tainted by sin and death which has
led to an existential reality for everyone that we simply cannot bear or overcome on our own, yet
there is hope.
Where does this hope come from, and why would it ever be offered? ―Immediately after
the fall God already comes to man…God does not forget him. He does not let go of him, but
condescends, seeks him out, talks with him, and leads him back to fellowship with Himself (Gen
3:7-15).‖32 This is of profound importance because it reveals that man does not and cannot save
himself, but it must be God who saves. It is God who secures life and God who is victorious
over death. ―The whole of redemption begins and ends in him…Just as in the work of creation
and providence, so in the work of redemption, the re-creation, God is also the alpha and the
omega.‖33 This is the final piece of the structure that a house requires in order to stand on its
own, and understanding the doctrine of redemption is what makes the house worth building. A
worldview that is fatalistic, chaotic or without purpose cannot stand, but the reformed worldview
The history of redemption is the story of God redeeming his people from death and
giving them life through the covenant relationship. Jesus Christ secures salvation for his
covenant children by taking their sin and death upon himself and paying that penalty to satisfy
God‘s justice. In that great act of mercy and love, the righteousness of Christ is given to his
covenant children to cover them over with the riches of his kingdom and their hearts are
31
Bavinck 1956, 259
32
Bavinck 1956, 265
33
Bavinck 1956, 265
Jeffrey Price ST502 – Reformed Worldview 13
transformed. ―For our sake he made him to be sin who knew no sin, so that in him we might
become the righteousness of God,‖34 that is the essence of the Covenant of Grace. ―[Christ]
bears His covenant into mankind, makes it part and parcel of the world, and sees to it that in the
world it is preserved from evil. As the Redeemer or Re-Creator, God follows the line which He
drew as Creator, Sustainer, and Ruler of all things. Grace is something other and higher than
nature, but it nevertheless joins up with nature, does not destroy it but restores it rather.‖35 While
this grace is completely undeserved, it does not create any contradictions or schisms breaking
down a reformed worldview. It is completely consistent with the normative of who God is, the
situation of creation and re-creation, and the desire for an existential reality without sin and with
hope. ―The covenant of grace does not ramble about at random, but perpetuates itself,
historically and organically, in families, generations, [and] nations.‖ It is consistent with the
Now the house has been built, the foundation has been laid and the supporting structure
is in place. The history of redemption has given us hope, purpose and a point of contact with
man from which to invite him in. The reformed worldview, when taught and lived out
consistently should always lead to this invitation. What value would it be if it did not? No
worldview is sufficient in and of itself simply for being right – it must also be enticing and
inviting to others for them to embrace it. Earlier we looked at how sin begins, ―with the
darkening of the understanding, continues with the excitement of the imagination, stimulates
desire in the heart, and culminates in an act of the will.‖36 The invitation to glory should come in
34
2 Corinthians 5: 21
35
Bavinck 1956, 277
36
Bavinck 1956, 224
Jeffrey Price ST502 – Reformed Worldview 14
a similar fashion, for after all there is nothing wrong with imagination, desire or acts of the will
when done rightly so within the framework of the world which God has given us. Just as an
invitation would be sent to invite someone into your home, so should the invitation be to
someone who is living in the unstable house of unbelief. The Apostle Peter urges this care in
any appeal to the gospel by writing, ―[I]n your hearts honor Christ the Lord as holy, always
being prepared to make a defense to anyone who asks you for a reason for the hope that is in
you; yet do it with gentleness and respect, having a good conscience.‖37 Sharing the hope that
one has is in the Covenant of Grace should be the most profound act of kindness and love that
can be imagined.
The invitation to hope is an invitation into the reformed worldview; it is an invitation into
God‘s home. This invitation to glory begins, ―with the [illumination] of the understanding,
continues with the excitement of the imagination, stimulates desire in the heart, and culminates
in an act of [God‘s redeeming grace].‖38 Could you refuse that invitation? I hope not!
Conclusion
Our house has been built, and the world has been invited in to be a part of our family.
The foundation was laid with on the three firm pillars of epistemology – normative (the truth),
situational (the world), and existential (the self). With that tri-perspectival view of knowledge
we learned just how comprehensive and encompassing the reformed worldview is as it is able to
confront other perspectives, declare their inconsistencies, and remain true. Next the doctrinal
structure of the house was raised upon the foundation with rooms that could go on for miles –
doctrine of God (normative), Man (situational) and Consummation (existential). Lastly, the door
37
1 Peter 3: 15-16
38
Bavinck 1956, 224
Jeffrey Price ST502 – Reformed Worldview 15
of redemption and the invitation to come in were put into place, so that all were welcomed into
the house of God. The reformed worldview, in its most basic form, is a reflection of and an
encounter with the living God. That encounter shows us who God is, what the world is like that
he created, and how we are to live within that world. As a fundamental commitment to the
reformed faith we need to not only be ready to share this perspective, but to do so with wonder,
joy and excitement. Entice the world to reflect on God‘s glory and watch in humble amazement
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—. Cornelius Van Til: An Analysis of His Thought. Phillipsburg: P&R Publishing, 1995.
Pratt, Jr., Richard L. Every Thought Captive: A Study Manual for the Defense of Christian Truth.
Phillipsburg: Presbyterian and Reformed Publishing Co., 1979.
Ridderbos, Herman N. Redemptive History and the New Testament Scriptures. Phillipsburg:
Presbyterian and Reformed Publishing, 1963.
Til, Cornelius Van. In Defense of the Faith. Phillipsburg: Presbyterian and Reformed Publishing,
1978.
—. The Defense of the Faith. Philadelphia: Presbyterian and Reformed Publishing, 1975.
Vos, Geerhardus. Biblical Theology. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948.