Editor’s note: This post originally appeared on Think Apologetics. Tabernacle of David considers this resource trustworthy and Biblically sound.
The skeptical issue in our culture mostly enters into the religious dialogue in the following way: “In the case of God, who isn’t some physical object but a divine being, what kind of evidence should we expect to find? There is a tendency to forget that the Bible stresses that sin can dampen the the cogntive facutlities that God has given us to find Him. Therefore, sin has damaging consequences on the knowing process (Is. 6:9-10; Zech. 7:11-12; Matt. 13:10-13). Christianity, Judaism, Islam, are all theistic faiths in contrast to pantheism (all is God), polytheism (many gods), and atheism (without God). In a classical apologetic argument, the cosmological (including both the horizontal and vertical cosmological argument) point to the theistic God of the Bible. Therefore, the God of the Bible is capable of giving a revelation to mankind through a specific medium. One of the most important themes of the Bible is that since God is free and personal, that he acts on behalf of those whom he loves, and that his actions includes already within history, a partial disclosure of his nature, attributes, and intensions. (1)
While God predominately revealed Himself to the Jewish people through specific actions in the course of human history, the Jewish people agree that the Torah was the pivotal moment of God’s supreme revelation to them. But what about the Gentile nations? After all, it is Israel that was given the Torah. The good news is God has also taken the initiative to reveal Himself to Gentiles through general or natural revelation. In the case of God, who isn’t some physical object but a divine, invisible being, we have to use induction. Induction is the method of drawing general conclusions from specific observations. For example, since we can’t observe gravity directly, we only observe its effects.
“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness, because that which is known of God is revealed in them, for God revealed it to them. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. Because, knowing God, they didn’t glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.” (Rom.1:18-21) In this passage, God’s knowledge is described as “eternal power and divine nature.” Paul lays out the basic principle of cause and effect. Paul says since God is the Designer (God is the cause), His “everlasting power and divinity” are obvious, “through the things that are made” (this is the effect).
Romans Ch1:18: The word “suppress,” means “to consciously dismiss in the mind,”to “hold down”, or to “hold back by force or to dismiss.” However, that which is “suppressed” is not destroyed. As much as humans try to suppress the truth of God’s existence, the human mind is still aware of their moral accountability to Him. In relation to this passage, Paul says God’s revelation says is not hidden or concealed. The reason this revelation is clear is because God shows it to him.
In other words, God makes knowledge of Himself available to man! The creation gives a cognitive knowledge of God’s existence but not saving knowledge. However, according to Romans 1:18-21, man is not left in ignorance about God.
Theologians, philosophers, and apologists have made significant comments in relation to Romans 1:18-21. Here are a few of them:
1. The revelation of God in nature is mediate, but it is so manifest and so clear that it does not necessitate a complex theoretical reasoning process that could be achieved only by a group of geniuses. If God’s general revelation is in fact “general,” in that it is plain enough for all to see clearly without complicated cosmological argumentation, then it may even be said to be self evident. The revelation is clear enough for an unskilled and illiterate person to perceive it. The memory of conscious knowledge of the trauma encounter with God’s revelation is not maintained in its lucid, threatening state, but is repressed. It is “put down or held in captivity” in the unconsciousness. That which is repressed is not destroyed. The memory remains though it may be buried in the subconscious realm. Knowledge of God is unacceptable, and as a result humans attempt to blot it out or at least camouflage it in such a way that its threatening character can be concealed or dulled. (Sproul, R.C, Gerstner, John and Arthur Lindsey. Classical Apologetics: A Rational Defense of the Christian Faith and a Critique of Presuppositional Apologetics. Grand Rapids, MI: Zondervan Publishing.1984, 46-59).
2. Former atheist J. Budziszewski:
I am not at present concerned to explore Paul’s general claim that those who deny the Creator are wicked but only his more particular claim that they are intellectually dishonest. Notice that he does not criticize nonbelievers because they do not know about God but ought to. Rather, he criticizes them because they do know about God but pretend to themselves that they don’t. According to his account, we are not ignorant of God’s reality at all. Rather, we “suppress” it; to translate differently, we “hold it down.” With all our strength we try not to know it, even though we can’t help knowing it; with one part of our minds we do know it, while with another we say, “I know no such thing.” From the biblical point of view, then, the reason it is so difficult to argue with an atheist—as I once was—is that he is not being honest with himself. He knows there is a God, but he tells himself that he doesn’t. How can a person explain how he reached new first principles? By what route could he have arrived at them? To what deeper considerations could he have appealed? If the biblical account is true, then it would seem that no one really arrives at new first principles; a person only seems to arrive at them. The atheist does not lack true first principles; they are in his knowledge already, though suppressed. The convert from atheism did not acquire them; rather, things he knew all along were unearthed. ( Geisler, N. L. and Paul K. Hoffman. Why I Am A Christian. Leading Thinkers Explain Why They Believe. Grand Rapids, MI: Baker Book House. 2001, 49).
3. Our original knowledge of God and his glory is muffled and impaired; it has been replaced (by virtue of sin) by stupidity, dullness, blindness, inability to perceive God or to perceive him in his handiwork. Our knowledge of his character and his love toward us can be smothered: it can be transformed into resentful thought that God is to be feared and mistrusted; we may see him as indifferent or even malignant. In the traditional taxonomy of seven deadly sins, this is sloth. Sloth is not simple laziness, like the inclination to lie down and watch television rather than go out and get exercise you need; it is, instead, a kind of spiritual deadness, blindness, imperceptiveness, acedia, torpor, a failure to be aware of God’s presence, love, requirements. (Plantinga, A. Warranted Christian Belief. New York, NY: Oxford University Press. 2000, 214-215).
1. Dulles, A.J. Models Of Revelation. Garden City, N.Y: Doubleday & Company, Inc. 1983, 13