The Essential Van Til – Connecting the Dots
James J. Cassidy
June 5, 2018
Part of a good transcendental critique must be drawing the lines between the dots for people to see clearly. If I have any critique of
Part of a good transcendental critique must be drawing the lines between the dots for people to see clearly. If I have any critique of
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
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]
God’s sovereignty and man’s freedom are often thought to be in competition with one another in a sort of zero-sum game: either God is sovereign or
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,
Part of a good transcendental critique must be drawing the lines between the dots for people to see clearly. If I have any critique of
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
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]
God’s sovereignty and man’s freedom are often thought to be in competition with one another in a sort of zero-sum game: either God is sovereign or
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,
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I often receive questions about Barth’s views on the Bible, which admittedly is a challenging topic. According to Karl Barth, the Bible is not revelation.
Neither consumerism nor minimalism can make us happy. When either is raised to messianic proportions, their disciples are left dry and doomed. But there is a tertium quid (a third option) that only the Christian can see: God giving himself in covenant to be our God.
It is a great strength of our Presbyterian and Reformed ethos that we are historically conscious. We enjoy history and pride ourselves on being self-consciously rooted in
On February 7, 1951, Cornelius Van Til wrote an insightful letter to neo-evangelical theologian Carl F. H. Henry. While it was written sixty-nine years ago,
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