The Bible tells us that whatever things are true, noble, just, pure, lovely, commendable, virtuous, and praiseworthy, we ought to think about these things (Phil. 4:8)1. Some Christians may read this verse and assume that these things, including non-biblical literature emanating from secular sources, cannot manifest those qualities and therefore not worthy of their time and attention. However, nothing could be further from the truth. In this paper, I will argue that many of these qualities are indeed discoverable in secular literature when poured through the sieve of sacred scripture. In addition, I will argue that there is much biblical warrant to marshal it for the sake of the gospel and conclude that secular literature is immensely worthy of the Christian’s time, attention, and reflection and beneficial for maturing in the Christian faith and teaching and preaching.
As we consider the warrant for making the consumption of secular literature an essential discipline for growing in Christian maturity, it is of first importance to identify the origin of all man’s creative power, namely the triune God of the Bible, the Word, through whom all things were created (John 1:1-3). The Bible declares that God created man in his image (The Imago Dei, Gen. 1:27), imbuing him with attributes and abilities that mirror and reflect his own such as dignity, rationality, reasoning, morality, volition, love, emotions, and creativity2.
When man fell into original sin due to the fall, he did not lose his divinely infused dignity and abilities. What he did lose, however, was the ability to appropriate them solely for God’s glory. Instead, he perverted his God-given capabilities to glorify himself, the creature, and other created things (Rom. 1:22). Primarily, man lost the ability to reason properly, making his thinking foolish and futile (Rom. 1:21). The doctrine of total depravity describes this dreadful impediment well. It is the corruption of every aspect of human nature—body, soul, mind, heart, and will (Horton 2012, 472). Note that total depravity does not imply absolute or utter depravity. As God’s image bearers, mankind is still capable of grandeur. However, for the unredeemed, it is a Sisyphean grandeur that results in nothing of eternal value. Blaise Pascal expresses man’s sad situation well – “The grandeur of man is great in that he knows himself to be miserable.”3
In secular literature, this juxtaposition of grandeur and miserableness finds itself in many stories that portray humanity in its fallen state. This is also true of the Bible, and perhaps that is why understanding biblical truths is so important when reading other literature. The great writings of Christian and non-Christian authors attest that they are aware of this human condition either consciously or subconsciously, and their stories reflect it. They craft storylines that, in most cases, end up tragically or happily ever after. Their stories often express the tension between good and evil, grandeur and misery, hope and bleakness, suffering and glory, justice and injustice, all of which would not be possible had there been no fall and no innate yearning for redemption and immortality (Eccles. 3:11). The great author and novelist, John Steinbeck, even though an agnostic4, understands these dichotomies and eloquently puts it this way in East of Eden:
We have only one story. All novels, all poetry, are built on the neverending contest in ourselves of good and evil. And it occurs to me that evil must constantly respawn, while good, while virtue, is immortal. Vice has always a new fresh young face, while virtue is venerable as nothing else in the world is. (Steinbeck 1952, 1980, 413)
Another way to understand the grandeur of man in light of his fallen condition is through the doctrine of common grace. The Lexham Survey of Theology describes common grace as “God’s general favor by which he restrains sin and its consequences, maintains human life and culture, and bestows a variety of gifts and blessings to all people indiscriminately (Doornbos 2018).” As opposed to saving grace, common grace cannot save the unredeemed. Nevertheless, it can hold back evil long enough for some to receive saving grace and for all to experience God’s beneficence, which empowers man to apply his God-given cognitive power and creativity for the common good and human flourishing. One cannot help but marvel at the manifestation of common grace in the arts and sciences, as evidenced by the tremendous advancements in technology, medicine, and physics throughout history. It is also seen in all that is beautiful and impressive in art, music, architecture, and literature (Phil. 4:8). Thus, man’s grandeur finds its origin in the unmerited beneficent favor of God, through whom comes every good gift (Jas. 1:17, Acts 14:16-17).
As appealing as it might be to justify the reading of secular literature based on the doctrine of common grace, some Reformed thinkers caution against it on the grounds that it leads to worldliness in the church, thus weakening Christians in their struggle with the wicked world5. Such Reformed theologians do not necessarily say that reading secular literature is not of any value in and of itself but rather that one should never appeal to the doctrine of common grace as a reason. They consider God’s grace as anything but common and caution readers to view every work of unbelievers as sin (Rom.14:23) or, as Augustine puts it, “splendid vices. ”6
Though John Calvin did not use the term common grace specifically, he alluded to it in his Institutes as the peculiar grace of God7. Calvin’s original field of study was civil law8, and he found in pagan writings much that he believed to be true and beneficial. Also, in the Institutes, he writes:
Whenever we come upon these matters in secular writers, let that admirable light of truth shining in them teach us that the mind of man, though fallen and perverted from its wholeness, is nevertheless clothed and ornamented with God’s excellent gifts. If we regard the Spirit of God as the sole fountain of truth, we shall neither reject the truth itself, nor despise it wherever it shall appear, unless we wish to dishonor the Spirit of God… Those men whom Scripture [1 Cor. 2:14] calls “natural men” were, indeed, sharp and penetrating in their investigation of inferior things. Let us, accordingly, learn by their example how many gifts the Lord left to human nature even after it was despoiled of its true good9.
Though Calvin had good things to say about this peculiar grace, he was also aware of its limits. He admits that the unregenerate mind can grasp certain principles of civic fairness and equity, yet when it does, it limps and staggers10. He further states that even the most virtuous acts of an excellent man are “so sullied that before God, they lose all favor - anything in profane men that appears praiseworthy must be considered worthless.”11
Augustine of Hippo held similar views regarding the intersection of secular and divine truth. In his work, On Christian Doctrine, in a chapter entitled “No help is to be despised even though it come from a profane source,”12 Augustine writes, “Nay, but let every good and true Christian understand that wherever truth may be found, it belongs to his Master.”13 However, he does not stop there. He goes on to say:
and while he (the true Christian) recognizes and acknowledges the truth, even in their religious literature, let him reject the figments of superstition and let him grieve over and avoid men who, “when they knew God, glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.14
Thus, Augustine provides a simple three-step method for how the Christian should approach the truths that lie inside and outside that intersection of divine and secular truth. First, acknowledge that all truth is God’s truth15, even when found in literature penned by authors who do not hold a Christian worldview. Second, reject figments of superstition, i.e., irrational beliefs that do not align with biblical truth. Let the gospel enter into the story to correct, resolve and complete that which is partly true, thereby cleansing it of its distortions and idolatrous elements16. Third, grieve over the lost souls in this world who either represent or mirror the personas in the story17. Recognize who they are in your life (and where appropriate, include yourself). Vicariously relate to these characters and viscerally feel their brokenness. Let that engender a greater sense of urgency to share the gospel with those who have similarly been led astray from the way, the truth, and the life (John 14:6).
Earlier in this paper, the adjective Sisyphean18 was applied to the noun grandeur to drive the point that no matter how hard man labors to achieve glory for himself, he will never be truly content. This idea clearly presents itself in Leo Tolstoy’s short story, How Much Land Does a Man Need? The main character, Pahom, thinks that the only thing keeping him from living a life absent of fear is not owning enough land. In his pride, he states, “If I had plenty of land, I shouldn’t fear the Devil himself!” The Devil, overhearing this conditional statement, knows that he can get Pahom into his power by enticing him with more and more land. Every time the Devil presents Pahom with the opportunity to acquire more land, he takes the bait. No matter how much land Pahom acquires, it is never enough for him. The story concludes with Pahom literally killing himself to get it. In the end, the amount of land Pahom needed was for a grave six feet from his head to his heels.
The first step of the Augustinian method outlined above is to identify biblical truths either explicitly or implicitly found the in the story. Here we recognize the biblical truth that the Devil (Satan) certainly exists and is prowling around like a roaring lion seeking someone to devour (1 Pet. 5:8). Also, Pahom recognizes an essential biblical truth regarding the sovereignty of God asserting “Life and death are in God’s hands,” thus affirming such scripture as, “Since his days are determined, and the number of his months is with you, and you have appointed his limits that he cannot pass” (Job 14:5), and “in your book were written, every one of them, the days that were formed for me, when as yet there was none of them” (Ps. 139:16).
The second step is to identify the superstition. In this story, it is the fantasy that material wealth leads to contentment, security, and respect. From the beginning, Satan, the father of all lies (Jn. 8:44), has deceived many into believing it. As noted above, the fall caused man to lose his ability to reason properly, predisposing him to this deception. With enough land, Pahom thought, he would not have to fear even the Devil himself. Rather than fearing the Lord, Pahom exchanged the truth of God for a lie and worshipped at the altar of Baal in the form of real estate.
Lastly, the Augustinian method calls for grieving over the Pahoms of the world who find themselves in that Sisyphean struggle to accumulate enough wealth as a way not to fear anything, even God. Often, we see people destroying themselves physically like Pahom, or metaphorically, for example, through workaholism which destroys their relationships with God, family, and neighbors. This misguided drive for treasure on earth (Matt. 6:19) is common to believers and unbelievers alike, and we must constantly be aware of falling into this kind of idolatry. The Bible has a lot to say about the dangers of worldly wealth19, but perhaps one of the most concise statements regarding the folly of pursuing earthly riches comes from the Apostle Paul:
But godliness with contentment is great gain, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs (1 Tim. 6:10-18).
Now let us consider the Sisyphean meaningless Pahom’s life and death through the literature of an atheist author whose works are brutally honest in their belief that life has absolutely no meaning. For that, we turn to Albert Camus. Camus embraced the philosophy of absurdism, which teaches that existence is absurd in the sense that the world lacks meaning or a higher purpose and is not fully intelligible by reason.20 In his book, The Myth of Sisyphus, an essay on the absurdity of life and a polemic against hope, Camus makes some astounding assertions. For example, he states, “There is but one truly serious philosophical problem, and that is suicide. Judging whether life is or is not worth living amounts to answering the fundamental question of philosophy.” Camus suggests that all other philosophical questions outside of killing one’s self to escape from the absurd world devoid of hope are simply games (Camus 1942, 5). Regarding hope, he states that it is the “hope of another life one must “deserve” or trickery of those who live not for life itself but for some great idea that will transcend it, refine it, give it a meaning, and betray it (Camus 1942, 9-10).” However, because life is absurd, asserts Camus, any notion of hope must be rejected. Contra Pascal, Camus claims that the absence of hope does not mean the absence of despair, stating, “I must admit that that struggle implies a total absence of hope (which has nothing to do with despair) (Camus 1942, 30).” Camus employs the Myth of Sisyphus to illustrate this point. He suggests that once Sisyphus accepts that his struggles are ultimately absurd, he is no longer miserable and can find joy in his repetitive task. The book concludes, “One must imagine Sisyphus happy.” (Camus 1942, 106)
The first step of the Augustinian method is to identify the explicit or implicit biblical truths in the secular text. However, in existential literature such as this, that is a difficult task. The biblical truths are either non-existent, partially true, or deduced through negation. For example, most of what Camus posits about the fallen state of man is correct (absurdity, hopelessness) but wrong about the cause (the fall). For example, Camus states, “I know another truism: it tells me that man is mortal (Camus 1942, 18).” Biblically, that is partially true. Man is mortal in the flesh, but death does not end his existence. That statement also does not consider any judgment. As Scripture states, “And just as it is appointed for man to die once, and after that comes judgment” (Heb. 9:27).21
The second step of the Augustinian method calls for identifying superstitions, irrational beliefs, and the like. As this book is an apologia for absurdism, its entire premise qualifies as an irrational belief. Absurdism is ultimately self-refuting, for absurdism must, by its very nature, conclude that the truth of absurdism is absurd. Thus, it renders itself inadequate as a viable epistemological option for determining what is rational. For example, Camus contends, “There can be no absurd outside the human mind. Thus, like everything else, the absurd ends with death. But there can be no absurd outside this world either. And it is by this elementary criterion that I judge the notion of the absurd to be essential and consider that it can stand as the first of my truths (Camus 1942, 30).” This statement is incoherent. He asserts that there can be no absurd outside the human mind, implying that the human mind with which he judges the notion of the absurd is itself absurd. A statement like this should not be a surprise in a fallen world that has impaired man’s ability to reason. Romans 1:21 declares, “they became futile in their thinking, and their foolish hearts were darkened.”
The final step of the Augustinian method calls us to grieve over the lost souls of those who have accepted the notion that life is absurd, meaningless, and devoid of hope. These pernicious beliefs lie at the very heart of the worldview of materialism, so widely held in this postmodern, post-Christian era. We see the devastating effects of this worldview today as people turn to drugs, alcohol, sex, workaholism, and even suicide to escape the absurd meaninglessness of life. Critically reading existential nihilist literature like the Myth of Sisyphus through a biblical filter helps Christians vicariously get into the minds of those who bought into atheistic philosophies and to understand why such foolish ideas seem so attractive. Then, after viscerally contemplating such ideas, we will be better equipped to help people think through the implications of their worldview and be in a better position to convince them of their need for the gospel.
It is amazing that when one reads secular literature through the lens of sacred scripture, the sacred qualities of Philippians 4:8 come into focus. When prayerfully probing such literature employing a methodology such as Augustine’s with the indispensable help of the Holy Spirit, one can discover truth, beauty, and meaning that would otherwise be hidden without the double-edged sword of the Word of God discerning the thoughts and attitudes of the heart (Heb. 4:12). By approaching literature in such a way, even the most profane literature is redeemable when it is reproofed and corrected by the inerrant Word of God thereby making it profitable for teaching and training in righteousness (2 Tim. 3:16). Thus, Christians should embrace secular literature wholeheartedly and marshal it to grow in Christian maturity and for shining the light of the gospel in the darkness of this lost and dying world.
Augustine. Augustine: On Christian Doctrine and Selected Introductory Works, ed. , (, TN: B&H Academic, 2022), 60. Edited by Timothy George. Nashville, TN: B&H Academic, 2022.
Benson, Jackson J. The True Adventures of John Steinbeck, Writer: A Biography. New York, NY: Viking Press, 1984.
Calvin, John. Institutes of the Christian Religion Volumes One & Two. Edited by John T. McNeill. Translated by Lewis Battles Ford. Louisville, KY: Westminster John Knox Press, 2011.
Camus, Albert. The Myth of Sisyphus. 1942.
Doornbos, Gayle. “The Spirit and Common Grace.” In Lexham Survey of Theology, edited by Mark Ward, Jessica Parks, Brannon Ellis, & Todd Hains. Bellingham, WA: Lexham Press, 2018.
Engelsma, David J. Is the Doctrine of Common Grace Reformed? Sep 3, 2003. https://www.prca.org/audiosermons/ram-2/engelsma.html (accessed May 4, 2023).
Horton, Michael. Pilgrim Theology: Core Doctrines for Christian Disciples. Grand Rapids, MI: Zondervan, 2012.
Jones, M.L. Rocky. “All truth is God’s truth.” Nonsense!” Rock in the Word. June 2, 2012. https://www.rockintheword.com/all-truth-is-gods-truth-nonsense/ (accessed May 7, 2023).
Keller, Tim. Gospel in Life Study Guide: Grace Changes Everything. Grand Rapids, MI: Zondervan, 2010.
Mouw, Richard J. He Shines in All That’s Fair: Culture and Common Grace. The Stob Lectures. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2002.
Pascal, Blaise. Pensées. New York, NY: Philosophical Library/Open Road, 2016.
Steinbeck, J. East of Eden. Penguin Books, 1952, 1980.
Tolstoy, Leo. “How Much Land Does a Man Need?” 1886.
Unless otherwise noted, all Scripture references are taken from the ESV.↩︎
These attributes, the atheist insists, are effects caused by a mindless, undirected evolutionary process. However, even science admits that an effect must match its cause in essence, i.e., a cause cannot give that which it does not have. This is an example of how the fall corrupted man’s ability to reason and why it is necessary that God’s word be consulted for reproof and correction (1 Tim. 3:16).↩︎
Pensées (Blaise Pascal), 397.↩︎
Interestingly, Steinbeck was well versed in biblical thematic material (e.g., Cain and Abel in East of Eden) yet held an agnostic materialistic worldview. See Jackson J., The True Adventures of John Steinbeck, Writer: A Biography (New York, NY: Viking Press, 1984), 248.↩︎
David J. Engelsma, a pastor in the Protestant Reformed Church denomination (PRC), gives the following reasons why the doctrine of common grace is not reformed and should be rejected: 1) it is allegedly an overriding axiomatic principle of Christian life and world-view, and there is a significant utter absence of it in reformed symbols, except in the Canons of Dort wherein it is attributed to the universal potentiality of salvation doctrine of the Arminians, 2) it deconstructs the “Antithesis,” i.e., the enmity between the seed of Christ, and the seed of the serpent (cp. Gen. 3:15, Deut. 33:28, 2 Cor.6:14ff), 3) it inevitably leads to the tendency to universalism which latter doctrine is the destruction of the gospel of Christ. See Engelsma, David J., “Is the Doctrine of Common Grace Reformed?”, Protestant Reformed Churches in America Sep 3, 2003. https://www.prca.org/audiosermons/ram-2/engelsma.html (accessed May 4, 2023).↩︎
Ibid.↩︎
Calvin, Institutes, II, 2, 14, 273-274.↩︎
Richard J. Mouw, He Shines in All That’s Fair: Culture and Common Grace, The Stob Lectures (Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company, 2002), 16.↩︎
Calvin, Institutes, II, 2, 15, 273-274.↩︎
Calvin, Institutes, II, 2, 13, 273.↩︎
Calvin, Institutes, II, 3, 4, 294.↩︎
On Christian Doctrine, Book II, Chap. 18. Augustine, Augustine: On Christian Doctrine and Selected Introductory Works, ed. Timothy George, Theological Foundations (Nashville, TN: B&H Academic, 2022), 60.↩︎
Ibid.↩︎
Ibid.↩︎
A thorough study of the word truth in the context of this statement is beyond the scope of this paper. However, assume its scope includes that which was posited by Aquinas - natural reason, natural revelation, and special revelation. Note that some Christian thinkers caution against such inclusivity, fearing that it elevates the mutable conjectures of empirical sciences over the immutable truths of sacred scripture. They argue that such an over-emphasis risks undermining God’s authority and leads to liberal Christianity and secular humanism (Jones 2012).↩︎
Tim Keller, Gospel in Life Study Guide: Grace Changes Everything (Grand Rapids, MI: Zondervan, 2010), 96.↩︎
Augustine also mentions avoiding such people. However, what possibly is in view is too close an association with idolaters. (cf. 1 Cor. 15:33-34, 1 Cor. 5:11, 2 John 1:10-11, 2 Cor. 6:14-16, Pr. 13:20-21, Pr. 24:1-2, Eccles. 7:5, Eph. 5:11)↩︎
The word Sisyphean finds its origin in the Greek myth of Sisyphus and denotes a repetitious arduous task that, in the end, accomplishes nothing. In Greek mythology, Hades punished Sisyphus for cheating death twice by forcing him to roll an immense boulder up a hill only for it to roll back down every time it neared the top, repeating this action for eternity. Wikipedia. 2023. "Sisyphus." Wikimedia Foundation. Last modified May 2, 2023. https://en.wikipedia.org/wiki/Sisyphus.↩︎
For example, Matt. 6:19-20, Pr. 11:28, Pr. 28:20, Mark 6:24, Matt. 13:22, Deut. 8:10-14, Is. 55:22, Luke 12:15, Heb. 13:5, Eccles. 6:1-9↩︎
Absurdism. (2023, May 3). In Wikipedia. https://en.wikipedia.org/wiki/Absurdism↩︎
See also, Gen 3:19, 2 Cor. 5:10↩︎
KNOX THEOLOGICAL SEMINARY
AT645-2/DM945
DISCOVERING THE SACRED IN THE SECULAR
SUBMITTED TO DR. SAM LAMERSON
IN PARTIAL FULFILLMENT OF
AT645-2/DM945 READING FOR CHRISTIAN GROWTH (SP2023)
BY
DOUGLAS ROTHAUSER
MAY 10, 2023
WORD COUNT: 3347