It is often assumed that Karl Barth’s thought is the antithesis of medieval scholasticism. It is true that Barth is exceedingly critical of Aquinas. But does Barth offer us
I am always edified when I read Van Til. I am also always challenged to conform my thinking to the Holy Scriptures and the Reformed faith. But I am
Who says Van Til is impractical? I would argue that Van Til in all his writing always has an eye towards the church. All of his theologizing, all of
In his writings, Van Til used what has now become a defunct moniker to describe an early 20th century theological movement surrounding Karl Barth and
Going hand-in-hand with what we said in a previous post about rendering God not God, Van Til points up how unbelieving thought assumes a neutral view of reality, and
Van Til is a master at exegeting unbelief. This is helpful for apologetics. If we do not understand the unbeliever in a biblical way, inevitably our approach to defending the
Following Kuyper and Bavinck, Van Til so emphasized the antithesis between believer and unbeliever that many have concluded that Van Til cuts the unbeliever off from
I’ve come again, afresh, to the writings of Cornelius Van Til. Lord willing, my plan is to compose a monograph on Van Til’s critique of Karl Barth over the
The Covenantal Structure of the Westminster Confession of Faith
Written at the entrance of the temple of Reformed theology are the words: “God does not exist because of man, but
All heresies with respect to the Trinity may be reduced to the one great heresy of mixing the eternal and the temporal.
— Cornelius Van Til
Cornelius Van Til cut
It is often assumed that Karl Barth’s thought is the antithesis of medieval scholasticism. It is true that Barth is exceedingly critical of Aquinas. But does Barth offer us
I am always edified when I read Van Til. I am also always challenged to conform my thinking to the Holy Scriptures and the Reformed faith. But I am
Who says Van Til is impractical? I would argue that Van Til in all his writing always has an eye towards the church. All of his theologizing, all of
In his writings, Van Til used what has now become a defunct moniker to describe an early 20th century theological movement surrounding Karl Barth and
Going hand-in-hand with what we said in a previous post about rendering God not God, Van Til points up how unbelieving thought assumes a neutral view of reality, and
Van Til is a master at exegeting unbelief. This is helpful for apologetics. If we do not understand the unbeliever in a biblical way, inevitably our approach to defending the
Following Kuyper and Bavinck, Van Til so emphasized the antithesis between believer and unbeliever that many have concluded that Van Til cuts the unbeliever off from
I’ve come again, afresh, to the writings of Cornelius Van Til. Lord willing, my plan is to compose a monograph on Van Til’s critique of Karl Barth over the
The Covenantal Structure of the Westminster Confession of Faith
Written at the entrance of the temple of Reformed theology are the words: “God does not exist because of man, but
All heresies with respect to the Trinity may be reduced to the one great heresy of mixing the eternal and the temporal.
— Cornelius Van Til
Cornelius Van Til cut
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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
Winter’s Death[1] by Geerhardus Vos
Here lies the Winter hated,
Goliath-like prostrated,
Whom David’s stone laid low.
Recovered from earth’s chillness,
Spring uses the first stillness
To put left-over illness
Beneath the thin-grown snow. His efforts
