It is accordingly one of the chief aims of the present volume to investigate the relation between the “earlier” and the “later” Barth, and the relation between the “earlier” and the “later” Brunner as well as the present relationship between these outstanding Crisis theologians.
Among his most noted writings, The New Modernism was the fist major work of Cornelius Van Til. Herein, Van Til deals with the works of Barth and Brunner and their "Theology of Crisis,"warning a generation of evangelicals of the danger of neo-orthodoxy as a new form of modernism. He pays special attention to the philosophical background of dialectical theology and the bearing of this theology on the life of the Church.
Do not miss out on the updated release of The Works of Cornelius Van Til.
Dr. Cornelius Van Til, served as a professor of apologetics at Westminster Theological Seminary, Philadelphia, for 43 years. He retired in 1972, but remained as an emeritus professor until his death in 1987. Van Til, an immigrant from The Netherlands, was one of the most respected apologetic theologians of his time.
Van Til earned degrees from Calvin College, Princeton Theological Seminary, and Princeton University on his way to becoming an Orthodox Presbyterian Minister. He served throughout the ministry and scholarly fields, including teaching as an instructor of apologetics at Princeton Theological Seminary and being heavily involved with the foundation of the Philadelphia-Montgomery Christian Academy.
His most noted writings include The New Modernism, The Defense of the Faith, and Christianity and Barthianism. Much of his work with apologetics focuses on the presuppositions of humans, the difference between believers and non-believers, and the opposition between Christian and non-Christian worldviews.
More information about Van Til as a teacher and Reformed theologian is available in an article Eric Sigward wrote for New Horizons entitled "Van Til Made Me Reformed." Read the article as HTML or PDF (copyright 2004 by New Horizons; used by permission)
“The result is a vague idealistic personalism using Christian terminology for the expression of essentially non-Christian concepts.” (Page xiv)
“In contrast to this, the God of Christianity actually creates the world and controls all that comes to pass by His providence. God does not meet facts at second-hand. He meets them before they exist. His interpretation of them is prior to their very being. God does not merely live in California; He has made it. God’s thought is wholly analytic.” (Page 14)
“Barth wants to call them back to the ‘wholly other’ God. But Barth’s ‘wholly other’ God appears to be virtually identical with the wholly immanent God of the ‘consciousness theologians.’ His own critical principles do not permit him to presuppose a triune God who exists prior to and independently of man.” (Page xv)
“The idea of an antecedent being, who has antecedent thought and who therefore by His self-contained counsel determines whatsoever comes to pass, is abhorrent to both Barth and Brunner, and has been so at every stage of their thinking.” (Pages viii–ix)
“A true theology, Barth and Brunner contend, must be anything but systematic.” (Page xiii)