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
Our resident book hound, Ryan Noha, speaks about several rare books to be added to the Reformed Forum online store. Select Titles: Richard B. Gaffin,
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,
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
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
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
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
Jim Cassidy and Camden Bucey discuss theological methodology in light of Calvin’s view of natural theology. As a starting point for the discussion, they turn
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
Van Til used the word “scholasticism” (or its other variations) as shorthand for Thomistic dualism (and with it the medieval synthesis of Christian and pagan
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
Our resident book hound, Ryan Noha, speaks about several rare books to be added to the Reformed Forum online store. Select Titles: Richard B. Gaffin,
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,
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
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
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
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
Jim Cassidy and Camden Bucey discuss theological methodology in light of Calvin’s view of natural theology. As a starting point for the discussion, they turn
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
Van Til used the word “scholasticism” (or its other variations) as shorthand for Thomistic dualism (and with it the medieval synthesis of Christian and pagan
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In Reformed Dogmatics 2:13–15, Geerhardus Vos coined a phrase for the image of God, entitled “the deeper Protestant conception.” When God formed Adam from the
The more than two-hundred-fifty-page PDF document available for download at the end of this introduction is a table that includes seven columns of information about
Dr. D. G. Hart speaks about the Old School-New School Controversy in the Presbyterian Church in the United States of America, which lasted from 1837
When I was first introduced to Reformed covenant theology, things were really confusing. I kept trying to figure out how many covenants there were and
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