Van Til, in contrast, was coming out of the Dutch neo-Calvinist movement that included Hermann Bavinck and Abraham Kuyper among its luminaries. One of the distinctive features was its high view of inerrancy, which Van Til pretty much took for granted. Unlike Barth, he’s not coming out of liberalism and so isn’t dealing with it in the same manner that Barth is.

• It is no easier for sinners to accept God in nature than it is for them to accept Him in Scripture.
• He earned his PhD from Princeton University, and subsequently he began teaching at Princeton Seminary.
• Previously, he was president and chief merchant over Sears Holding’s Sears and Kmart brands; president and CEO of Sear Canada; CEO of Brookstone; and president, North America, at Toys R Us.
• Conversely, the judge could view Art Van’s eventual 2020 bankruptcy as the result of post-deal factors and bad management that the Van Elslanders had little to do with.

The early fathers from Justin Martyr to Athanasius interacted with Platonism during the first three centuries. They found the mainstream Platonist stream the most congenial of the Greek philosophers even as they rejected and opposed the Skeptics, the Atomists, the Epicureans and the Stoics. Augustine passed this tradition on to the Middle Ages and the Augustinian synthesis was the basic framework for centuries. What we never do is simply adopt a pagan metaphysical system and impose it on Scripture so that we force the Bible say what the system already said beforehand. To claim that Thomas Aquinas did that with regard to Aristotle’s concept of God is simply wrong.

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A year later in 2010, the company acquired Brewbaker’s Furniture, and converted its two stores in northern Michigan into Art Van locations. Geerhardus Vos stated that, although John Calvin mentioned frequently the covenants, Calvin’s theology was built on the basis of the Trinity. Tipton further shows convincingly how Van Til’s critique of Karl Barth’s theology has been vindicated in recent times unwittingly through such distinct voices as Bruce McCormack and Keith Johnson. Tipton argues that Van Til’s Trinitarian theology deepens confessionally Reformed Trinitarianism and federalism in contrast to medieval Thomistic and modern Barthian theological alternatives. In a period marked by theological decline, he strives to clarify and extend confessional Reformed Trinitarian and federal theology in the service of the church’s union and communion with the immutable person of the crucified and ascended Christ of Scripture. Cornelius Van Til (1895–1987) offered a confessionally Reformed doctrine of the Creator-creature relation that stands out as distinct in contrast to both traditional Roman Catholic and contemporary Barthian alternatives.

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Van Tillian is not straight Kantian, but he’s not a direct realist either (like, say, Hodge, Reid, or pretty much any pre-Cartesian). If by post-Kantian you believe Van Til was operating under an Enlightenment mindset then that is not the case at all. To elaborate on what I mean by Barth being equivocal in his view of knowledge let me explain. When I interchangably used the terms knowledge and language I was pointing to the fact that in a way these are the same thing. We use language to express and reveal knowledge to others, when we think about what we know in our brains we always do so withen our own langauge . So langauge and knowledge although two seperatly logical things are none the less probably too similer to seperate.

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Again, I think that both are operating under the Post-Kantian assumption that things in themselves are unknowable or at least jb power center unintelligible . Both see revelation as somehow breaking through the divide between noumenal and phenomenal. I just don’t understand what you’re trying to get at here because their views are so diametrically opposed to each other that your thesis seems to amount to “the enemy of my enemy is my friend.” I’m not certain what kind of parallel you’re trying to draw between Barth and Van Til. Sure they both were critiquing Liberalism but a critically dialectical realist like Barth can’t be said to be anything like Van Til on a fundamental level simply because they both critiqued Liberalism. His critique of it would be the same as mine, although you know I am favorable to your version as it relates to everyday common-sense experience but it would brakedown at the presupossitional level.

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However, accurate predictions concerning the future behavior of the manufacturing system would also be useful information for engineers and managers as they try to optimize the performance of a system. Something I probably should have brought up earlier, too, is the radical divide in Western Philosophy that took place in the late 18th century. David Hume was famous for destroying the empiricist project utterly.

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The company’s roots stretch back to 1959 when Archie A. Van Elslander opened a 4,000-square-foot furniture shop in east Detroit. The business he named Art Van eventually become a 176-store chain spanning nine states and a franchise operation of 20 stores. There are several powerful data-driven modeling techniques that are being studied for constructing such a predictive tool, these include neural networks, statistical regression and case-based reasoning. Note that to successfully use these techniques, a large set of input-output data reflecting the system’s performance is required. Epistemology is not a subject that stands as a set of facts for men to organize using the function of their minds to make sense of but knowledge is God’s self-revelation.

Because Van Til’s background is in the former tradition, with a later exposure to the latter, he ends up looking more like Kuyper and Dooyeweerd than Hodge and Warfield, and therefore more like a post-Kantian than like the Scottish School of Common Sense. I don’t see any substantive difference between Calvin and Van Til on this point. Neither deny that men have some knowledge but that knowledge is ultimately twisted. Men even have marvelous gifts but they use these, in a sense, as weapons of war against God or take credit for them as belonging to themselves. Sometime I need to post some of my work on autonomy and realism and let yall take shots at it (I think Frame’s definition of autonomy holds up better than that used by Bahnsen or Van Til in his critiques of realism). I really think you need to study the Archetypal/Ectypal distinction in theology.

I’m sorry Phillip but Van Til hardly describes the phenomenal as unknowable apart from Special Revelation. I quoted his very words above and it is quite clear that he views natural revelation as operating historically and in such a way as man knows he needs a Redeemer. He sees the Curse as revealed in general revelation and not in some noumenal realm. I don’t know how much more clearly Van Til could have rejected the Kantian view than he does in my summary above. I’m only left with the impression that you do not really understand the phenomenal/noumenal division of Kantian thought or what Van Til’s concern was. Over recent years, a number of problematic doctrines of God have emerged from among those who profess to be faithful representatives of the thought of Cornelius Van Til.

To get men to worship and serve the Creator rather than the creature, therein lay his mission after his conversion. In the podcast, Chris and I do not agree on everything, but we find a lot of common ground. I don’t know whether he is less of a Van Tilian than he thinks or if I am more of a Van Tilian than I think. The crucial thing is that we understand the historic, orthodox, doctrine of God held in common by most Christians for most of Christian history and taught in the Protestant confessions we confess.