It is hard to overstate the influence of Cornelius Van Til on confessional and conservative Reformed theology since the early 20th century. I’ll use myself as an an example because I think that what I experienced is fairly representative of what others . . . Continue reading →
Here. This is a terrific interview about an even better book. If you haven’t read this book, I hope you will. There are many Van Til partisans and critics who have not understood Van Til in his historical-cultural-ecclesiastical context. Further, as Muether . . . Continue reading →
The Onion illustrates the truth of Van Til’s program (HT: D. J. Goodwiler). This is what happens when Van Til’s “man of water” realizes he’s all wet.
One of the more frequent criticisms of the attempt to appropriate the older Reformed “two kingdoms” (or as Calvin put, “a twofold kingdom”) approach to Reformed ethics for a post-Constantinian setting, as distinct from the “transformationalist” or some versions of neo-Kuyperianism, is . . . Continue reading →
The biblical, catholic, Christian doctrine of the Trinity is startlingly brief: God is one in three persons. Yet, the moment we pronounce that little formula, we’ve stepped off the pavement and into deep waters. To those outside the faith, our claim that . . . Continue reading →
It should be carefully noted that our criticism of this procedure does not imply that we hold it to be wrong for the Christian church to make formal use of the categories of thought discovered by Aristotle or any other thinker. On . . . Continue reading →
This is the first-ever “best of” Heidelcast episode. The Heidelcast has been in production since 2009. Not every listener has heard every episode and for this one we brought together some of highlights from 2010 including one of Dr Clark’s all-time favorites: . . . Continue reading →
So much for the picture of what is happening at the Supper. Now for its meaning. First, what it means for Christ himself: watch now the face of the Savior as he institutes the New Covenant in his blood. It is the . . . Continue reading →
Aquinas did not view truths of reason and truths of revelation as incompatible or in need of synthesis. Underlying the theological project of Aquinas’ two Summas is the assumption that what is true is true whatever its immediate source, given that all . . . Continue reading →
This is a bold thesis, as Shannon recognizes. The entire tradition of scholasticism affirmed the existence and importance of natural theology. And yet, according to Shannon, “Junius’s view of natural (as in unregenerate) theology marks a conspicuous point of departure from pre-Reformation . . . Continue reading →
We live in an age that has lost the plot. In this case it is not the world at large, but rather the broadly Protestant/evangelical world in the West—many things taken almost for granted by previous generations of Christians are met with . . . Continue reading →