"... a thing cannot possibly be true in religion and false in philosophy or in science. All methods of arriving at truth, if they be valid methods, will arrive at a harmonious result." -John Gresham Machen
… in the divine-human encounter, in the situation in which man is after as well as before he hears the word of reconciliation, grace is all on God’s side. And Jesus Christ is the grace of God and the God of grace.
Clement, Thomas, and their associates note that man’s reason may be darkened, but is not in its nature misdirected; for them the cure to bad reasoning lies in better reasoning, and in the aid of the divine teacher. Moreover, they regard man’s religious culture in its Christian form—the institutions and doctrines of the holy church—as beyond the range of sinful corruption, however many minor evils calling for reform may now and again appear in the sacred precincts.
The natural law, apprehended by reason, is not the true law of God mediated by nature, but the law as apprehended by corrupted reason … Yet the imperatives are not imperatives for a corrupted order, but corrupted imperatives issuing from a true order …
The vision of good in Christ and the reception of the final commandment through him are to be used for the restoration of the corrupted order in nature-culture, for the reinterpretation of the natural imperatives. As, in the case of knowledge, revelation does not take the place of reason but restores it, so in the moral life the vision of eternal good in the gospel does not take the place of temporal good but puts this in its proper place and leads to restoration of the true order of values in the world—though the power of sin is so great and the corruption of the moral as of the rational life is so deep-seated that no easy transvaluation is possible.
[Typology] is helpful but has definite limitations which need to be kept in mind. First of all, a type is a mental construct to which no individual wholly conforms. It must be used, therefore, only as a means toward understanding the individual and not as a statement of necessary connections, so that the rational is given precedence over the empirical.
A Christian man is the most free lord of all, and subject to none; a Christian man is the most dutiful servant of all, and subject to every one.
Although these statements appear contradictory, yet, when they are found to agree together, they will make excellently for my purpose. They are both the statements of Paul himself, who says, ‘Though I be free from all men, yet have I made myself servant unto all’ (1 Cor. ix. 19), and ‘Owe no man anything, but to love one another’ (Rom. xiii. 8). Now love is by its own nature dutiful and obedient to the beloved object. Thus even Christ, though Lord of all things, was yet made of a woman; made under the law; at once free and a servant; at once in the form of God and in the form of a servant.