The Sovereignty of Grace
Overview
Including his analysis of the principles discussed in the Council of Dordt, Van Til addresses the Reformed theology of grace as it was impacted by the discourse of the Roman Catholic church. Reviewing the works of Berkouwer and Barth, Van Til addresses the importance of the Council of Dordt to the development of the theology of grace, as well as analyzing the impact the aforementioned theologians have had on this concept in recent studies.
Do not miss out on the updated release of The Works of Cornelius Van Til.
Product Details
- Title: The Sovereignty of Grace
- Author: Cornelius Van Til
- Publisher: Presbyterian and Reformed
- Publication Date: 1969
About Dr. 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)
Top Highlights
“Modern Protestantism, inclusive of nineteenth century modernism and twentieth century neo-orthodoxy, is opposed to the orthodox view of Scripture because its own view is basically committed to a man-centered teleology opposed to the orthodox teleology.” (Page 61)
“The genius of the Romanist position is that it combines an interpretation of man and his world as given by the method of the Greek philosophers, especially Aristotle, with an interpretation of man and his world as given by Christ in the Scriptures.” (Page 7)
“Paul tells us that there are two and only two kinds of people in this world. There are those who, because of their fall in Adam, serve and worship the creature rather than the Creator, and there are those who, because of their redemption from the fall through Jesus Christ, have learned to serve God their Creator and Christ their Redeemer rather than the creature.” (Page 7)
“The Church of Rome loved Aristotle almost as much as Christ.” (Page 12)
“The facts of history are what this autonomous man decides they must be. It is the self-identifying man who is now the source of all the differentiations of fact and of logic.” (Page 88)
