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Because God has spoken, we can know who he is, something of what he does, even why he does what he does; and we can know that who he is, what he does, and why he does what he does is revealed to us to know as creatures, not as creators. In other words, it is not the case that since we have the truth of Scripture, what we know is identical with what he knows. While it may be that when we believe the truth, “what we believe is one of [God’s] thoughts” (to borrow from Alvin Plantinga, “Divine Knowledge,” 62), I should hasten to add that we believe God’s thoughts after him. We believe them, if we do, as creatures, not as God. God’s thoughts are his alone, and ours are ours, each partaking of the nature of the one whose thoughts they are.
K. Scott Oliphint, Reasons for Faith (P&R, 2006), 176.
Moments before his seemingly impregnable fortress is overrun by dark forces, Theoden, King of Rohan, in shock at the brutality and swift advance of the enemy, murmurs to himself, “Where is the horse and the rider? Where is the horn that was blowing? They have passed...
Let us see what the religion of the present with its more realistic conception of life has to say about salvation. I have written in the book as follows: "Only that soul is saved which is worth saving, and the being worth saving is its salvation. Salvation is no...
"What’s going on in a world where, when children are married off as brides, conscripted as soldiers or forced to work in sweatshops, we rise in condemnation. Yet those who beat their breasts about such violations of human dignity advocate as rights unrestricted access...
As Van Til says, our knowledge is analogical. We never know as exhaustively as God does.
It’s amazing to me how many theological problems arise and how defenseless Christianity becomes in the face of unbelieving philosophy when we fail to maintian the analogical nature of language central in our thinking!