Creation Regained by Wolters: Book Review & Analysis

Introduction

Wolters' Creation Regained is a book that focuses on how Scripture can be used to explain creation, the fall, the distortion of creation through sin, the possibility of regaining creation that redemption affords, and the application of grace in nature today. Perhaps the most significant aspect of the book is that it provides the reader with an opportunity to see how the reformational worldview can be applied in one's own life through a careful understanding of the difference between structural and directional meaning. This paper provides a summary of the thesis and contents of the work, offers a critical evaluation focusing on its strengths and weaknesses, and concludes with a personal reflection on how the book's strategy might be deployed in one's own field of study or vocation.

Summary of Thesis and Contents

Wolters (2005) provides a traditional perspective on Scripture by incorporating the views of early Church Fathers alongside those of Protestant Reformers. He defines worldview as "the comprehensive framework of one's basic beliefs about things" (p. 2). For Wolters, worldview is a guide to one's life — it determines how one assesses events and assigns meaning. For the Christian, Scripture is what shapes that worldview. When the topic turns to creation, Wolters (2005) notes that creation refers both to God's act of creating and to the things created; accordingly, the laws of nature and norms "belong to his universal law for all creation" (p. 19). His main thesis is that Scripture provides the guide Christians need to understand the world and their place in it in relation to God and His will.

To facilitate this guidance, Wolters (2005) provides insight into what is meant by the revelation of God's word and God's works. They work together to show humanity what it should believe. This is especially important as it pertains to the fall of mankind through sin. Wolters explains that the fall represented a distortion of God's will, which is manifest today in culture, in the human condition, and in social problems. The Scriptural basis for this assessment is found in Paul, who notes that the whole of creation was frustrated by humanity's sin. Due to sin, humanity is in spiritual bondage and Satan has dominion over the world.

Redemption is therefore needed to free humanity from this bondage. As Paul tells the Romans (12:2), Christ's power means that those who come in faith will be made new again. Wolters (2005) states that the "new humanity (God's people) is called to promote renewal in every department of reason" (p. 82). Through the cross, mankind can return to creation and to goodness.

In the fifth chapter, Wolters discusses how biblical structure should shape the convictions of believers in the modern world. Biblical structure refers to God's creation order, while direction refers to deviation from that order through sin. Although "grace restores nature," an ongoing conflict remains because Satan still exists in the world and humanity is still prone to sin. Sanctification is necessary and is a process of renewal through the Holy Spirit, which purifies. The spiritual gifts — whether tongues, intelligence, or administration — flow from the Holy Spirit. Through God, all of nature may be restored by bringing it into alignment with God's creational structure.

Critical Evaluation

The first strength of the book is that it grounds its arguments in Scripture and makes consistent use of the epistles and gospels to illustrate the author's points. This is helpful for demonstrating that his conclusions are not merely his own opinions but flow from Scripture and from traditional interpretations of it. Without this scriptural basis, the book would lack a solid anchor; by citing Scripture, the author discloses his primary sources and strengthens his arguments considerably.

The second strength is that the book proceeds in a logical manner from definition to application. The first chapter focuses on what is meant by creation. From there, the author explains what occurred as a result of the fall and why humanity stands in need of redemption. He then explains how creation can be regained through humanity's cooperation with grace and through the reestablishment of the structure God desires. Each logical step follows from the previous one, allowing the material to be presented thoroughly and concisely.

The third strength is that the work maintains an affirmative, even tone throughout and does not deviate from its main thesis — namely, that through Scripture and a traditional understanding of it, one may come to a better appreciation of one's current place in the world and of how God's grace is available to help one regain creation. This quality is important in terms of presentation because it gives the reader a favorable impression of the author's argument. Whereas some authors unconsciously undermine their own theses by deviating from their core objective or adopting an uneven tone, Wolters remains true to form from the outset to the conclusion, making the work both readable and convincing.

One of the main weaknesses of the book is that it does not engage substantially with the Fathers of the Church. The content is focused primarily on a reformational viewpoint — which is clear from the beginning — but the author also suggests that figures such as Irenaeus and Augustine were particularly helpful in developing Christian notions of the depth and scope of sin and redemption. Despite this acknowledgment, the author refers mainly to the reformational perspective, seeing in the Reformers a revitalization of Christian understanding that had been lost for centuries. This is not a critique of the content itself but rather a note on the limitation of its theological scope, particularly for readers seeking a broader patristic foundation.

A second weakness is that the argument regarding structure and direction in the fifth chapter is muddied by a discussion of terms that can carry similar meanings. The author focuses on differentiating between definitions without adequately explaining the purpose of the differentiation. He draws a distinction between sanctification and consecration and argues that consecration is the preferred term because it aligns more closely with what Paul promotes as the scriptural worldview. However, after making this distinction, the author proceeds to rely predominantly on one term, neglecting to apply the other in ways that might elaborate or support the main argument. The reader is left wondering whether the term "consecration" should be abandoned altogether.

The third weakness follows from the second: when the author does take up differing terms — as he does again with consecration and sanctification — he does not offer a convincing argument for why consecration cannot play a role within sanctification. If redemption is a process, as the author suggests, it stands to reason that consecration may play some part in the soul's inward movement toward correspondence with God's grace. The author merely asserts that consecration does not provide the suitable meaning or structure for a reformational worldview, without fully substantiating that claim.

References

Wolters, A. (2005). Creation regained. Eerdmans.