Share in suffering as a good soldier of Christ Jesus (2 Tim 2:3). Indeed, all who desire to live a godly life in Christ Jesus will be persecuted (2 Tim 3:12). The identity
In The New Modernism Van Til identifies the Theology of Crisis with “dialectical theology.” But what is dialectical theology? Van Til explains that dialectical theology is “at bottom activistic and
Moving on from Van Til’s first published criticism of Barth (see the previous six posts entitled In The Beginning) we now consider his first published monograph dedicated entirely to a
At long last we have come to the end of the beginning (see parts 1, 2, 3, 4, 5). We have reviewed Van Til’s opening salvo against Barth’s theology as it
Van Til now turns to Barth’s doctrine of creation. Barth denies that creation as it came forth from the hand of God was good, and was to have a genuine
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 absurd
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 nothing
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 underscored Van Til’s
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 published about Barth in a
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 explain
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 of
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 of
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During our symposium, “Crossroads of Conviction,” D. G. Hart had a spirited exchange with Timon Cline regarding establishmentarianism. With respect to the American founding, Dr. Hart made a comment regarding
Geerhardus Vos mounted a heavenly vantage point from which he surveyed the world and all its happenings. From the high tower of God’s Word, he saw with eagle-eye clarity the
In 1936, at the first General Assembly of the Presbyterian Church of America—later renamed the Orthodox Presbyterian Church (OPC)—official greetings were received from the Synod of the Christian Reformed Church
In the first issue of The Presbyterian Guardian, the editors shared their desire and justification for the new paper. We hope that this paper will make its way on merit among
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