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
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
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
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
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
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
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]
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
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 The New Modernism Van Til identifies the Theology of Crisis with “dialectical theology.” But what is dialectical theology? Van Til explains that dialectical theology
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
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
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
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
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
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]
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
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
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[Update from the Editor: December 5, 2019] At the author’s request, we had temporarily removed this essay. Westminster Theological Seminary is reviewing the theology of
The doctrine of divine simplicity is a doctrine that some philosophers and theologians love to hate. The doctrine is accused of being confusing, incoherent, unbiblical,
If you stop and take the time to take notice of just how often in the New Testament the Gospel impacts, changes, gives imperatives for,
Camden Bucey introduced Lamentations, Habakkuk, and Zephaniah to the women’s bible study at Bethel OPC in Wheaton, Illinois. In that lesson, he detailed the basic
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