W2K Guru Stephen Wolfe Assaults Worldview Thinking …McAtee Assaults Wolfe

Stephen Wolfe (SW) writes on X

“Worldview” is a reactionary word.

BLMc responds,

I’m not sure what SW means by this. Is it the word itself that SW is saying is reactionary or is it the whole well thought out and documented philosophy/theology?

Understand, that SW has an axe to grind here. Wolfe’s own 2k understanding of the world (his worldview) does not allow for any thinking that sees the world in terms of organic wholes. Worldview thinking (also called Weltanschauung originally) is a type of thinking that sees the world in terms of the whole, believing as it does that Theology is the queen of the Sciences, and does not divide the world in the way that R2K and W2K (Wolfeian Two Kingdom) does. Wolfe absolutely needs the world to be divided between “spiritual” and “common” in order get his Worldview off the ground so naturally he is adamantly opposed to Worldview thinking.

Personally, I think it is more than a bit reactionary to call worldview thinking “reactionary.”

We should also add here for emphasis that Wolfe’s W2K worldview can’t become hegemonic unless presuppositional Worldview thinking is destroyed.

SW writes,

Evangelicals found themselves embattled with innumerable, well-accepted ideas in complex fields requiring specialization that seem to oppose conservative Christianity. The average person lacks the expertise in these fields to challenge them on their own terms and by their own methodology. Yet they need to be challenged, because modern life strongly imposes them on everyone.

Bret responds,

It is true that Christianity itself was embattled by the rise of Evolutionary thought as that thought itself was turned into a Worldview. (Thank you Thomas Huxley and Herbert Spencer.) It’s also true that these anti-Christ ideas became well-accepted as the Worldview of Darwinism began to cover all the disciplines. It might be good of Dr. Wolfe to read a good book on the history of ideas here. I can recommend a couple.

Second, of course Christians would never challenge the expertise in these fields that were challenging Christianity according to the enemy’s own terms and their own methodology. The first premise of Worldview thinking is that when debating anti-Christs one does not adopt their enemy’s own terms and their enemy’s own methodology since to do so would mean always ending up with their enemy’s conclusions. Those who do Worldview thinking know that the starting point, the methodology, and the conclusion are all wrapped up together. Allow the enemy their own terms and their own methodology and the enemy will win every time. Worldview thinkers attack their enemy’s beginning presupposition about the very nature of their methodology and their terms.

So, we agree that the enemy’s methodologies need to be challenged. Worldview thinkers do so though my not accepting their methodologies which are based on humanist assumptions.

SW writes,

“Worldview” was introduced to neutralize these ideas for the average person, not by analyzing data, refuting propositions, showing invalidity, criticizing methodology, knowing the actual facts on the ground, etc. but by blaming them on “presuppositions”.

 BLMc responds,

The idea that Worldview was introduced so as to arm the average layperson is ridiculous. I recommend that Dr. Wolfe read Naugle’s “Worldview; The History of a Concept” to learn how fatuous this claim is.

Wolfe here is holding on to the idea that facts are facts without understanding that every fact is birthed by a philosophy of fact. Facts are not random free floating things that one grabs out of the air. Facts are dependent upon the philosophy of fact. The well used example of a fossil serves our purposes. If you give a fossil to a Darwinists they are going to conclude by the fact of the fossil that the world is millions of years old. Meanwhile if you give that same fossil to a Young Earth Creationists he will conclude that the fossil proves the flood and that the Earth is only a few thousand years old. Now, Mr. Wolfe needs to answer, “Why is this fossil fact so disputed?” The answer is because each of our two Scientists are looking at the fossil fact beginning with a different and competing philosophy of fact. The argument between our two Scientists then needs to begin not with the fossil fact at hand but with the beginning terms and methodology of each Scientist. Mr. Wolfe has forgotten, it seems, that people reading facts are not neutral in their assessment of the facts.

Dr. Wolfe then complains about presuppositions. As Wolfe is a Thomist in this theology/philosophy this is in no way surprising. Wolfe, philosophically presupposes that presuppositionalism can’t be true and so we are not surprised when his presuppositions push him to insist that we shouldn’t reason by way of first examining presuppositions. What Wolfe complains about when he inveighs against presupposition is simply the idea that nobody comes to read reality around them as if they do not come to that reality with pre-conceived notions and ideas about reality. Nobody comes to facts free of theological givens. Whatever those theological givens are, as owned by any one person, will decidedly color the conclusion that one arrives at when reading facts that are new to them. Wolfe’s Worldview doesn’t like this because Wolfe’s presuppositions insist that man can come to facts autonomously, without any previous presuppositions, or a pre-existing theological grid and can so read those facts as if both the facts and he had just dropped De Novo from the head of Zeus.

SW writes,

And “worldview” explained social phenomena with exclusively Christian explanations. These explanations are typically simplistic and don’t explain much. Further, in effect no evangelical sees the need to know anything about these fields. They only need to know a universal method of “worldview analysis.” It’s a general skill for everything. No specialization required.

BLMc responds,

All Wolfe is doing here is giving us an example of the fallacy of poisoning the well. These are all assertions with absolutely zero proof. But to refute Wolfe let’s take the Worldview work done by Dr. Vern Poythress in the field of Mathematics. Poythress has demonstrated how even a STEM discipline is presuppositional / Worldview dependent in his book “Redeeming Mathematics.” There is hardly anything simplistic about Poythress’s work here. As I said, Wolfe is just engaged in fallacy here. Not a very good showing for someone who values Aristotle so highly.

It doesn’t matter how specialized someone may become. At the end of the day their work in their field of specialization will only be as good as the Worldview with which they begin.

Let’s also keep in mind here that the great genius Anthony Fauci told us we had to trust him on all things COVID because, as he said, “I am the science.” Fauci was about as specialized and trained as one could get and yet it was his worldview that made his COVID thinking to be crap. As another example of how wrong Wolfe is on how good the specialists are see this post telling about Trofim Lysenko,

Epistemology & Science / God’s Truth & Mad Scientists

SW writes,

This is why, I think, some evangelicals convert out of Protestantism. They find that their conservative professors, who actually know the field of study well, are often Roman Catholics (or maybe Anglicans), and they find among them an intellectual ecosystem that favors inquiry and critical thought without importing these “worldview” lenses to explains things away.

BLMc responds

Pure conjecture on Wolfe’s part. He is trying desperately to discredit the Worldview that is the greatest challenge to his worldview and so he says that Protestants are losing ground to Roman Catholics because of presuppositionalism and Worldview thinking. I’ve read Roman Catholic Scientist Stanley Jaki’s “The Limits of a Limitless Science and Other Essays.” Jaki was a specialists in Science. He shared Wolfe’s Thomistic worldview. Because of that the book absolutely sucked.

Wolfe dismisses Worldview thinking as being a tool to just “explain things away,” kind of like Wolfe is using his worldview to just explain away worldview thinking. This is disingenuous on Wolfe’s part and does show a bit of desperation on his part.

SW writes,

(I’d also add that evangelical academics tend to be political squishes and center-left, at least in disposition). There is nothing about Protestantism or Roman Catholicism in themselves that explains this. Protestant intellectuals dominated intellectual thought in Europe for centuries. It’s entirely to due to historical dynamics, reaction, and the democratization of apologetics. We would become much smarter if we dropped “worldview” entirely.

BLMc responds,

More assertions without evidence on Wolfe’s part. Where is the statistical evidence that “evangelical academics tend to be political squishes and center left?” Even if that is true, I’d bet the farm that it is because many of them have the same worldview that Wolfe owns. (Full transparency – Given Wolfe’s Worldview Thomism I see Wolfe as being a political squish and as center left.)

I have spent my life reading Worldview and presuppositional authors. Naturally, I haven’t agreed with everything all of them have put forth but to just dismiss a whole school of thought the way Wolfe is doing so here perhaps demonstrates that Wolfe’s academic credentials are squishy.

We would be much smarter if we dropped Wolfe’s worldview of Thomism entirely.

Hoedemaker and McAtee on the Relation of Reason to Revelation

“What is this (human) reason, to the guidance of which, in the opinion of the majority of our voters, we cannot surrender ourselves (to) in the area of statecraft?

The understanding is the ability to form correct ideas, to distinguish them, to compare them, and to join them together in new judgments, whether in the form of conclusions or of compound and generic concepts. Reason is sometimes regarded, in distinction from understanding, as the ability of man to come in contact with the transcendental world, to form and apply ideas. However, if, as happened in the debate of the Lower House, reason is set against revelation, then this distinction is lost, and besides that, everything that does not stem from revelation is attributed to reason, giving rise to confusion of concepts which with an eye to all kinds of Romanist errors, has it dubious aspects.

Here reason is 1) a capacity for knowledge: the eye of the spirit with which man perceives, and the hand with which he processes what he perceives; 2) an area of knowledge under which to allocate everything that a natural man, a heathen, an unbeliever, in a word, someone who does not allow himself to be illuminated by the light of revelation, becomes acquainted with.

Let us not for the moment forget that because one can also speak of general revelation, the word ‘revelation’ is equivocal and restrict the use of the word either to the speech of God, by which He makes Himself known, His plan and will, or to Holy Scripture, in which that knowledge is contained, for this word is used in all three meanings. It is purely Romish to make it (revelation) so independent of reason as the organ of all human knowledge that it falls outside the forms of thought of our understanding, is independent of the laws to which our thinking is subject, and that, with respect to investigation of Holy Scripture, reason has no function to fulfill.

Now then, if were to set everything that man comes to know apart from Scripture against the knowledge which is the fruit of special revelation, and thus obtain, as it were, two areas indicated by the contrast ‘reason or revelation,’ ‘nature or grace,’ then we would already be on our way to Rome. It is in this connection that the proposition ‘revelation corrects reason’ becomes very questionable: one forgets that it is not reason but the misuse of reason, not the natural knowledge of God but the mutilation of that knowledge, of which this can be said. Revelation supplements reason.

We confess, it is true, that the understanding has been darkened by sin, but add in distinction to the Roman Church and to Luther: just as much in the area of natural as of the spiritual life! Our fathers used to say that, with man as with a fish, the corruption caused by sin manifests itself first in the head. Consider the Dreyfus affair and the English with regard to South Africa.

How, then, does reason stand in relation to revelation? Article 1 of our [Belgic] confession of faith gives us the answer. According to our confession, there is a natural knowledge of God which nevertheless needs to be supplemented. ‘But God makes Himself known even more clearly in His Divine Word.’ Natural and supernatural revelation are not mutually exclusive. **Armed with the latter, man sees not differently, but only better and further.

With this view, now, both nature and Scripture come into their own.

It goes without saying that in our investigation into the realm of minerals and plants, it is not Scripture to which we primarily turn, although we do not neglect the data that Scripture offers us. We operate this way in the sphere of state life as well. There have been excellent regents, well-appointed states in ancient times, the former walking by the light of nature, that latter established according to the data that all men possess.

Now, then, what place does the Bible occupy in the entirety of this human knowledge? God reveals Himself, and the way of redemption. He acts in Israel as King, Lawgiver, Judge. This revelation spreads its light on man’s origin and destination, and on the various relations in which he acts. It teaches us to see that the state and life in the state are not supreme; that Christ founded His church, why He did so, etc.

All this compels us, then, not to give up nature, experience, or history to unbelief, not to have any part of a division between nature and grace, reason and revelation: and with regard to reason, only contest the sovereignty which leaves the most important part of our knowledge out of consideration. Like Groen (van Prinsterer), we do not fight against reason on the behalf of revelation, but against the philosophical systems that seek to fashion constitutional law after they have first mutilated and falsified the concept of God.

I conclude this part of our investigation with a quotation from Groen’s Verspreide Geschriften (Scattered Writings), where he says ‘Revelation opposes the supremacy of the understanding (Reason) which does not recognize a higher principle outside itself, and itself must oppose everyone who believes in Revelation…. The main question is: does one have to submit to a higher Being who desires respect for His own laws, or is one bound to nothing and no one but oneself, which must end in arbitrariness.’ 

We therefore run no danger of looking in the Bible for a handbook of constitutional law or of giving up the independence of science to which it is dedicated. What the Bible means for that constitutional law, we will discuss in the next chapter.”

P. J. Hoedemaker
The Politics of Antithesis; The Antirevolutionary Government of Abraham Kuyper 1901-1905 — p. 53-55

1.) Reason cannot operate apart from revelation of some God or god concept. Even if reason is said to be operating independently of some revelation at that point the revelation that reason is operating in submission to is the revelation of man as autonomously considered. At that point, man, serving as his own god, melds both his revelation that he provides for himself with the reason he uses to engage that self-revelation. Revelation thus, like reason, is seen as an inescapable category. It is never a matter of whether or not revelation is being appealed to. It is, instead, always a matter of which revelation is being appealed to. That revelation can be explicitly appealed to or it can be implicitly present. The Biblical Christian is more likely to explicitly appeal to Scripture as the basis of his revelation while the humanist will typically try to hide the fact that he has a revelation that his reason is pinioned upon. The humanist will typically say something like; “this is just the way things are.”

2.) Reason is thus only as good as the Revelation that it is based upon. Where “reason” gets matters right when based on a Revelation that is in hostility to the God of the Bible and His Word, that reason is only getting it right by way of coincidence. After all, very few people have been able to be 100% in error, 100% of the time. Also, we should say that sometimes pagan reason can get matters right because it is using borrowed capital from the Christian revelation it denounces generally speaking and it generally uses this borrowed capital without even realizing that it is doing so. One glaring example of this is when the haters of Christian revelation dare to talk about the categories of “right,” and “wrong.” Those who are haters of Christian revelation, were they consistent, would never use those categories.

3.) Hoedemaker points out the difference between Rome and Protestantism on this matter. Rome sees that “reason” and “revelation” are two paths to truth. “Reason” is used in non-spiritual areas whereas “revelation” is appealed to for truth in the realm of grace. This is where Natural law finds its logical appeal, though there have been many Protestants who have embraced this bifurcation of reason and revelation.

4.) The only place I take exception to Hoedemaker above is indicated by the **, where he offers, “Armed with the latter (supernatural revelation), man sees not differently, but only better and further.” I would contend that when fallen man is viewing natural revelation through the prism of a false “supernatural” revelation man does see differently. Conversely, the Christian does see not only better and further vis-a-vis those who despise God’s special revelation, but he does see differently.

5.) The Groen van Prinsterer quote gets at everything. We do not fight against  reason as it exists within a Christian construct. We only fight against “reason” so called as it exists in a God’s revelation hating construct. One can not genuinely call “reason,” reason if that pseudo reason is arising out of a philosophical system context wherein the concept of God has first mutilated and falsified. Any putative reason arising in that context is referred to as reason only out of politeness. Such a reason poisons everything that it engages.

6.) Of course this quote, especially the last Groen van Prinsterer quote completely demolishes R2K.