Introduction
Having declared the Word as a principium of theology and established the necessity thereof, we now move to a better understanding of Scripture itself through a causal definition. Such causal definitions are common in Aristotelian thought and provide a thorough understanding of the subject matter. If one knows the causes, then one knows the thing itself. However, a review of definitions of the fourfold causes (and the instrumental cause) will help our discussion. This is taken from my article on the causes of theology: “The causes are divided into intrinsic and extrinsic with the material and formal being of the former and the efficient and final being of the latter. By intrinsic we mean that which is within the object itself and by extrinsic we mean that which is outside the object. For example, water being made of hydrogen and oxygen is an intrinsic cause while water being used for drinking is an extrinsic cause. The material cause is here defined as the cause out of which a thing is made and which exists in it, e.g. a table is made out of wood. Secondly, the formal cause is defined as an intrinsic principle by which a thing is determined to a certain mode of being and is constituted in its species. It is intrinsic and therefore distinguished from efficient and final cause. By determining the mode of being and the specific kind of thing the object is, we call it a specifying cause and therefore differs from the material cause which does not specify. Thus, the formal cause actuates the matter which is the potency which receives the act. For example, wood by itself has the potency to be a table; however, it not yet actually a table. Wood only becomes a table (constituted in its species) when it receives an act (the formal cause). Both the material (potentiality) and formal (actuality) causes constitute what a specific thing is. Aside from the intrinsic causes, the efficient cause is defined as the first positive extrinsic principle of motion. By the term first it is distinguished from final. Also, positive distinguishes it from privation and extrinsic from intrinsic. Here, motion means any union of potency and act. Thus, the efficient cause of the table is the agent using a tool (which would be the instrumental cause) to form wood into a table (the matter unites to the form by means of the efficient cause). Lastly, the final cause is the purpose for which a thing tends toward and terminates in. So, in the example of the table, the final cause is that it holds up food to eat.” Furthermore, the instrumental cause is the means used by the efficient cause to unite matter and form. For example, a carpenter using a saw to make a table is the efficient cause using an instrumental cause. Each of these causes will be applied to Scripture to better understand the nature thereof.
The Causality of Scripture
Beginning with the efficient cause, it is God the Father through the Son and by the Spirit. This trinitarian saying reflects the eternal relations of origin which will be discussed later on in the systematic, but I have already talked about it some on my articles on the Trinity. God the Father, being the fount of the divinity, is most appropriately the initiator/author of Scripture. Thus, the author of Hebrews ascribes to the Father the role of speaking through the prophets and the Son (Heb. 1:1; cf. Lk. 1:70). However, the Father is revealed through and in the Word, the second person of the Trinity who is eternally begotten from the Father. The Logos is the eternal revelation of the Father. The Father creates through the Word, a person, not just speech. Therefore, the Word of God is always the execution and realization of God the Father’s plans. In this case, the Word of God is supernatural revelation. Finally, it is done by the Spirit, the perfecter and completion of the plans. For example, in the process of salvation, the action of election is specifically appropriated to the Father, while the action of securing redemption is appropriated to the Son, and finally the action of sanctification is given to the Spirit. Regarding Scripture, therefore, the Spirit perfects the Word by working through the inspiration of the holy writers (2 Pet. 1:21). So, the Father reveals through and in the Son by the Spirit. The holy writers the Spirit inspires to write Scripture is considered the instrumental cause. These amanuenses are the means by which supernatural revelation is written (more on inspiration will be discussed later). Next, the material cause is divine matters, namely the essence and attributes of God seen in the working out of his decrees in Scripture and the duties of man owed to God. Thirdly, the formal cause can be divided into inward and outward. Regarding the former, it is divine truth, i.e. all of the divine matters present in Scripture are infallibly true. Regarding the latter, it is written, and written in a way to fulfill its purposes. This is considered an outward formal cause since it concerns the way in which it was delivered while the inward formal cause is inherent in the material itself. Finally, the final cause of Scripture can be divided into remote and ultimate or proximate and subordinate. The remote final cause of Scripture is God’s glory because the revelation of himself is for the ultimate purpose of glorifying himself, for “from him and through him and to him are all things. To him be the glory forever” (Rom. 11:36). Paul utters this doxology at the end of accounting for the revelation of the way of salvation and redemptive history concerning Jews and Gentiles as revealed in the Scriptures. Concerning the proximate cause, it is either intermediate/temporal or ultimate/eternal. The former is the edification of the believer which can be addressed according to the spiritual faculties of man. According to the mind, Scripture edifies the believer by revealing all divine knowledge necessary unto salvation and combats associated falsities. In relation to the heart (our inward dispositions), Scripture corrects iniquity and cultivates virtue. Corresponding to the will, it gives sufficient instructions for all righteousness. Finally, for the affections of man, it comforts them amidst any afflictions. Moving to the ultimate cause, it is salvation. John’s gospel emphasizes this point by pointing to knowing Christ means eternal life; however, Christ is found in Scripture (Jn. 5:39; 20:31; see also 2 Tim. 3:15). Therefore, Scripture is written by God through human authors which contains divine truth in written form unto the edification and salvation of the elect.
Conclusion
By understanding the causes of a given thing, the thing itself is more fully understood. The four causes applied to Scripture show who it is from, what it actually is, and for what purpose it was written. The causal definition of Scripture will influence the trajectory of the systematic theology. With the efficient cause being God through human authors, the divinity and humanity of Scripture will be touched upon in the bibliology. Moreover, the content of divine truth is the material with which we will be dealing with for the whole dogmatic. Finally, the exposition of doctrines from Scripture is all done unto the purpose of edifying those who read and understand and gives the sum of salvific knowledge found in Christ. The next reasonable step is to better understand how Scripture is divine through the mechanism by which God used to write Scripture, and the attributes that follow from its divinity.