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
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
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
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
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
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 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
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
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
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
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
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
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Miracle of Spring A strange thing has taken place
A labor overnight—
That by the thousands apace
New births brought forth to light.
Till now my yard was winter,
The wind turns south, I wing
Back
Summer1
By Geerhardus Vos Translated by Daniel Ragusa
Though thousands of signs do brim
That he the land has graced,
How shall I ever find him?
Where do 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
