The Reformed apologist throws down the gauntlet and challenges his opponent to a duel of life and death from the start. He does not first travel in the same direction and in the same automobile with the natural man for some distance in order then mildly to suggest to the driver that they ought perhaps to change their course somewhat and follow a road that goes at a different slant from the one they are on. The Reformed apologist knows that there is but one way to the truth and that the natural man is travelling it, but in the wrong direction. The service stations along the highway will service cars going in either direction. And as there are seemingly more cars going in the wrong direction than there are going in the right direction, the upkeep of the road will be supplied largely by those going in the wrong direction. Speaking together at one of these service stations, two travellers going in opposite directions may be in perfect agreement when they eulogize the turnpike on which they are travelling and the premium quality of gasoline which they are getting. But like Bunyan’s Christian the Reformed apologist will tell his friend that the way he is going leads to the precipice. He points to the signs made by the builder of the road which all point the opposite way from that which his friend, the natural man, is going. And when the reply is made by the natural man that he has been very successful in his trip so far, and that he too has been following signs, signs which point in the direction in which he is moving, the Reformed apologist will wipe out such of these signs as are near at hand and will challenge his friend to wipe out any of the signs he has ignored.
The Roman Catholic and the Arminian apologist would not be in a position to wipe out any of the signs that point in the wrong direction. An Arminian apologist meeting the natural man as both stop at one of the service stations is in a strange predicament. Since he is a Christian he should really speak to the natural man about the fact that he is following the wrong signs. His belief in creation demands of him that he warn his new acquaintance against following the wrong signs. But since he himself holds to a measure of autonomy for man and since this undermines his own belief in creation, he can at best say to his friend that it is doubtful which signs are right. Then as far as his “neutral” apologetic method is concerned, the Arminian, in the interest of getting his friend to go in the right direction, admits that the signs that point in the wrong direction are right. He himself goes in the wrong direction for some distance too with the natural man. He fully agrees with the natural man when together they start on their wrong course and he still fully agrees on the way to the city of destruction. Then suddenly he puts on the brakes and turns around, expecting that his friend will do the same. Thus in the whole business he has dishonored his God (a) by practically admitting that his revelation is not plain and (b) by himself running away from God in his interpretation of natural revelation and in his subjection of supernatural revelation to the illegitimate requirements of the natural man. Meanwhile he has failed in his purpose of persuading the natural man to go in the right direction. The Roman Catholic and Arminian views of theology are compromising; in consequence the Roman Catholic and the Arminian method of apologetics is both compromising and self-frustrative.
– Cornelius Van Til, The Defense of the Faith p.135-136