As we continue to unpack Van Til’s review of Zerbe’s book we come to the second part of the review, which concerns Barth’s epistemology. Van Til opens with an
When I first heard about Barth’s concept of the “wholly other” God, it sounded perfectly orthodox. Barth’s emphasis on the qualitative difference between God and man struck me as
In the last post we began to consider Van Til’s first published criticism of Barth. It was set in the context of a book review.[1] There we
It is often assumed that The New Modernism (1946) is Van Til’s first published writing in which he evaluates Barth’s thought. Actually Van Til first
For Van Til no form of unbelief escapes the charge of rationalism. Irrationalism is only a disguised form of rationalism. But before getting to that, it might help to
Last week we talked about Barth’s “absolutely other” god. There we noted how Barth begins with an unknown and unknowable god. In other words, he begins with the god
It is often said that Barth believed in a god who was “wholly other.” It’s an oft repeated phrase, but rarely understood. Van Til would say “absolutely other.” By that
In chapter 3 of Christian Apologetics Van Til addresses the issue of the “point of contact” (Anknüpfungspunkt). That is to say, the point at which the believer may make contact
Both Van Til and Barth rejected all forms of bare theism. That is, they denied a generic view of God. Both believed this “god” was an idol. This is the
Now we begin to make a definite turn toward Barth in Van Til’s writing. Thus far this blog series has been a smattering of topics arising from my rereading
As we continue to unpack Van Til’s review of Zerbe’s book we come to the second part of the review, which concerns Barth’s epistemology. Van Til opens with an
When I first heard about Barth’s concept of the “wholly other” God, it sounded perfectly orthodox. Barth’s emphasis on the qualitative difference between God and man struck me as
In the last post we began to consider Van Til’s first published criticism of Barth. It was set in the context of a book review.[1] There we
It is often assumed that The New Modernism (1946) is Van Til’s first published writing in which he evaluates Barth’s thought. Actually Van Til first
For Van Til no form of unbelief escapes the charge of rationalism. Irrationalism is only a disguised form of rationalism. But before getting to that, it might help to
Last week we talked about Barth’s “absolutely other” god. There we noted how Barth begins with an unknown and unknowable god. In other words, he begins with the god
It is often said that Barth believed in a god who was “wholly other.” It’s an oft repeated phrase, but rarely understood. Van Til would say “absolutely other.” By that
In chapter 3 of Christian Apologetics Van Til addresses the issue of the “point of contact” (Anknüpfungspunkt). That is to say, the point at which the believer may make contact
Both Van Til and Barth rejected all forms of bare theism. That is, they denied a generic view of God. Both believed this “god” was an idol. This is the
Now we begin to make a definite turn toward Barth in Van Til’s writing. Thus far this blog series has been a smattering of topics arising from my rereading
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Summer1
By Geerhardus Vos Translated by Daniel Ragusa
Though countless signs around me brim
that he the land doth greet,
how shall I ever find him
or where his
Autumn1 By Geerhardus Vos Translated by Daniel Ragusa Still lingers golden autumn, still stand harvest colors,
Ripening in field, still roams through woods and gardens
A lovely postlude
I had the privilege of participating in a panel discussion on Danny Olinger’s excellent biography of Geerhardus Vos at the Presbyterian Scholars Conference, held at Harbor House, Wheaton College, on
Winter’s Death[1] by Geerhardus Vos
Here lies the Winter hated,
Goliath-like prostrated,
Whom David’s stone laid low.
Recovered from earth’s chillness,
Spring uses the first stillness
To put left-over illness
Beneath the thin-grown snow. His efforts
