The Trinity Manifesto -A Program for our Time
John W. Robbins
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The fundamental crisis of the twentieth century is neither political, nor social, nor economic. It is intellectual, and the primary intellectual problem is neither metaphysical nor ethical: It is epistemological. No attempt to solve the various problems and end the seemingly interminable crises of the twentieth century will be successful unless it is recognized that the justification of knowledge is always the ultimate problem, and that unless this problem is solved, no other problem can be.
In past centuries the secular philosophers have generally believed that knowledge is possible to man. Consequently they expended a great deal of thought and effort trying to justify knowledge. In the twentieth century, however, the optimism of the secular philosophers has all but disappeared. They despair of knowledge. Like their secular counterparts, the great theologians and doctors of the church taught that knowledge is possible to man. Yet the theologians of the twentieth century have repudiated that belief. They also despair of knowledge. This radical skepticism has filtered down from the philosophers and theologians and penetrated our entire culture, from television to music to literature. The Christian in the twentieth century is confronted with an overwhelming cultural consensus-sometimes stated explicitly, but most often implicitly: Man does not and cannot know anything truly.
What does this have to do with Christianity? Simply this: If man can know nothing truly, man can truly know nothing. We cannot know that the Bible is the Word of God, that Christ died for sin, or that Christ is alive today at the right hand of the Father. Unless knowledge is possible, Christianity is nonsensical, for it claims to be knowledge. What is at stake in the twentieth century is not simply a single doctrine, such as the Virgin Birth, or the existence of Hell, as important as those doctrines may be, but the whole of Christianity itself. If knowledge is not possible to man, it is worse than silly to argue points of doctrine-it is insane.
The Age of Irrationalism
Historians have christened the thirteenth century the Age of Faith and termed the eighteenth century the Age of Reason. The twentieth century has been called many things: the Atomic Age, the Age of Inflation, the Age of Envy, the Age of Aquarius. But it deserves one name more than the others: the Age of Irrationalism. Contemporary secular intellectuals are anti-intellectual. Contemporary philosophers are anti-philosophy. Contemporary theologians are anti-theology. The irrationalism of the present age is so thoroughgoing and pervasive that even the Remnant-the segment of the professing church that remains faithful-has accepted much of it, frequently without even being aware of what it was accepting. In some circles this irrationalism has become synonymous with piety and humility, and those who oppose it are denounced as rationalists-as though to be logical were a sin. Our contemporary anti-theologians make a contradiction and call it a Mystery. The faithful ask for truth and are given absurdity. If any balk at swallowing the absurdities of the anti-theologians, they are frequently marked as heretics or schismatics who seek to act independently of God.
There is no greater threat facing the true church of Christ at this moment than the irrationalism that now controls our entire culture. Communism, guilty of tens of millions of murders, including those of millions of Christians, is to be feared, but not nearly so much as the idea that we, as Christian men, do not and cannot know truth. Hedonism, the popular philosophy of America, is not to be feared so much as the belief that logic-that “mere human logic,” to use the religious irrationalists’ own phrase-is futile. The attacks on truth, on revelation, on the intellect, and on logic are renewed daily. But note well: The misologists-the haters of logic-use logic to demonstrate the futility of using logic. The anti-intellectuals construct intricate intellectual arguments to prove the insufficiency of the intellect. The anti-theologians use the revealed Word of God to show that there can be no revealed Word of God-or that if there could, it would remain impenetrable darkness and mystery to our finite minds.
Nonsense Has Come
Is it any wonder that the world is grasping at straws-the straws of mysticism and drugs? After all, if people are told that the Bible contains insoluble mysteries, then is not a flight into mysticism to be expected? On what grounds can it be condemned? Certainly not on logical grounds or Biblical grounds, if logic is futile and the Bible mysterious. Moreover, if it cannot be condemned on logical or Biblical grounds, it cannot be condemned at all. If people are going to have a religion of the mysterious, they will not adopt Christianity: They will have a genuine mystery religion.”Those who call for Nonsense,” C.S. Lewis once wrote,”will find that it comes.” And that is precisely what has happened. The popularity of Eastern mysticism and of drugs is the logical consequences of the irrationalism of the twentieth century. There can and will be no Christian revival-and no reconstruction of society-unless and until the irrationalism of the age is totally repudiated by Christians.
The Church Defenseless
Yet how shall they do it? With only a few exceptions-really only one exception-Christendom is being taught by the irrationalists. The seminaries, which annually train thousands of men to teach millions of Christians, are the finishing schools of irrationalism, completing the job begun by the public schools and colleges. Some of the pulpits of the most conservative churches (we are not speaking of the apostate churches) are occupied by graduates of the anti-theological schools. These products of modern anti-theological education, when asked to give a reason for the hope that is in them, can generally respond with only the intellectual analogue of a shrug-a mumble about mystery. They have not grasped-and therefore cannot teach those for whom they are responsible-the first truth: “And ye shall know the truth.” Many, in fact, explicitly deny it, saying that, at best, we possess only “pointers” to the truth, or something “similar” to the truth, a mere analogy. Is the impotence of the Christian church a puzzle? Is its legalistic antinomianism a riddle? Is the fascination with Pentecostalism and faith healing among members of conservative churches an enigma? Not when one understands the sort of studied nonsense that is purveyed in the name of God in the seminaries.
The Trinity Foundation
The creators of The Trinity Foundation firmly believe that theology is too important to be left to the licensed theologians-the graduates of the schools of theology. They have created The Trinity Foundation for the express purpose of teaching the faithful all that the Scriptures contain-not warmed over, baptized, secular philosophies. Each member of the board of directors of The Trinity Foundation has signed this oath: “I believe that the Bible alone and the Bible in its entirety is the Word of God and, therefore, inerrant in the autographs. I believe that the system of truth presented in the Bible is best summarized in the Westminster Confession of Faith. So help me God.”
The ministry of The Trinity Foundation will be the presentation of the system of doctrine taught in Scripture as clearly and unambiguously as possible. We do not regard obscurity as a virtue, nor confusion as a sign of spirituality. Confusion, like all error, is sin, and teaching that confusion is all that Christians can hope for is doubly sin.
Proving All Things
The presentation of the truth of Scripture necessarily involves the rejection of error. The Foundation will expose the irrationalism of the twentieth century, whether its current spokesman be an existentialist philosopher or a professed Reformed theologian. We will oppose anti-intellectualism, whether it be espoused by a neo-orthodox theologian or a fundamentalist evangelist. We will reject misology, whether it be on the lips of a neo-evangelical or those of a Roman Catholic charismatic. To each error we will bring the brilliant light of Scripture, proving all things, and holding fast to that which is true.
The Primacy of Theory
The ministry of The Trinity Foundation is not a “practical” ministry. If you are a pastor, we will not enlighten you on how to organize an ecumenical prayer meeting in your community. If you are a housewife, you will have to read elsewhere to find out how to become a total woman. If you are a businessman, we will not tell you how to develop asocial conscience. The professing church is drowning in such “practical” advice.
The Trinity Foundation is unapologetically theoretical in its outlook, believing that theory without practice is dead, and that practice without theory is blind. The trouble with the professing church is not primarily in its practice, but in its theory. Christians do not know, and many do not even care to know, the doctrines of Scripture. Doctrine is intellectual, and Christians are generally anti-intellectual. Doctrine is ivory tower philosophy, and they scorn ivory towers. The ivory tower, however, is the control tower of a civilization. It is a fundamental, theoretical mistake of the practical men to think that they can be merely practical, for practice is always the practice of some theory. The relationship between theory and practice is the relationship between cause and effect. If a person believes correct theory, his practice will tend to be correct. The practice of contemporary Christians is immoral because it is the practice of erroneous theory. It is a major theoretical mistake of the practical men to think that they can ignore the ivory towers of the philosophers and theologians as irrelevant to their lives. Every action that the practical men take is governed by the thinking that has occurred in some ivory tower-whether that tower be the British Museum, the Academy, a home in Basel, Switzerland, or a tent in Israel.
In Understanding Be Men
It is the first duty of the Christian to understand correct theory-correct doctrine-and thereby implement correct practice. This order-first theory, then practice-is both logical and Biblical. It is, for example, exhibited in Paul’s epistle to the Romans, in which he spends the first eleven chapters expounding theory and the last five discussing practice. The contemporary teachers of Christians have not only reversed the order, they have inverted the Pauline emphasis on theory and practice. The virtually complete failure of the teachers of the professing church to instruct the faithful in correct doctrine is the cause of the misconduct and cultural impotence of Christians. Twentieth-century American Christians are children carried about with every wind of doctrine, not knowing what they believe, or even if they believe anything for certain.
The chief purpose of The Trinity Foundation is to counteract the irrationalism of the age and to expose the errors of the teachers of the church. Our emphasis-on the Bible as the sole source of truth, on the primacy of the intellect, on the supreme importance of correct doctrine, and on the necessity for systematic and logical thinking-is almost unique in Christendom. To the extent that the church survives-and she will survive and flourish-it will be because of her increasing acceptance of these basic ideas and their logical implications. We believe that The Trinity Foundation is filling a vacuum in Christendom. We are saying that Christianity is intellectually defensible-that,in fact, it is the only intellectually defensible system of thought. We are saying that God has made the wisdom of this world-whether that wisdom be called science, religion, philosophy, or common sense-foolishness. We are appealing to all Christians who have not conceded defeat in the intellectual battle with the world to join us in our efforts to raise a standard to which all men of sound mind can repair.
The love of truth, of God’s Word, has all but disappeared in our time. We are committed to and pray for a great instauration. But though we may not see this reformation of Christendom in our lifetimes, we believe it is our duty to present the whole counsel of God because Christ has commanded it. The results of our teaching are in God’s hands, not ours. Whatever those results, his Word is never taught in vain, but always accomplishes the result that he intended it to accomplish. Gordon H. Clark has stated our view well:
There have been times in the history of God’s people, for example, in the days of Jeremiah, when refreshing grace and widespread revival were not to be expected: The time was one of chastisement. If this twentieth century is of a similar nature, individual Christians here and there can find comfort and strength in a study of God’s Word. But if God has decreed happier days for us and if we may expect a world-shaking and genuine spiritual awakening, then it is the author’s belief that a zeal for souls, however necessary, is not the sufficient condition. Have there not been devout saints in every age, numerous enough to carry on a revival? Twelve such persons are plenty. What distinguishes the arid ages from the period of the Reformation, when nations were moved as they had not been since Paul preached in Ephesus, Corinth, and Rome, is the latter’s fullness of knowledge of God’s Word. To echo an early Reformation thought, when the plough man and the garage attendant know the Bible as well as the theologian does, and know it better than some contemporary theologians, then the desired awakening shall have already occurred.
And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, in his Son Jesus Christ. This is the true God, and eternal life.