It is a pity that so many people celebrate Christmas without getting any real benefit out of it. And why do they not get the proper benefit?
Because they do not correctly connect the cradle of Jesus with the grave of Jesus. Jesus came into the cradle in order that He might go into and come out of the grave. The manger without the empty tomb would be the saddest farce upon a sad-mad race.
– Cornelius Van Til, The Cradle and the Grave (From: Sermons and Addresses of Cornelius Van Til)
No human being can escape making an assumption about the nature of possibility at the outset of his investigation. All men have a priori assumptions in terms of which they approach the facts that confront them. The Christian frankly admits that his a priori is the assumption of the existence of the ontological Trinity, the temporal fiat creation of the universe, and man’s creation in the image of God. The non-Christian has a different sort of a priori. Every non-Christian has an a priori. And the a priori of every non-Christian is different, radically different, from that of the Christian.
– Cornelius Van Til, An Introduction to Systematic Theology p.198
Dr. Albertus Pieters, when speaking on “Science and the Bible” says:
“The question of miracles lies outside the subject we propose to discuss in this paper, for the reason that modern science and the Bible are obviously entirely in harmony on that subject. The only thing that science can say about a real miracle, like the Virgin Birth or Resurrection of our Lord Jesus Christ, is that it is impossible under the laws of nature; and this statement is made by the Christian with no less emphasis than by the scientist.”
Here it is forgotten that, though both the modern scientist and the Christian speak of and believe in natural law, they do not both mean the same thing by that term. The Christian thinks of natural law as God’s mode of operation of the facts in the created universe. God temporarily sets aside these laws, when he works miraculously. In contrast to this the scientist today conceives of natural law as a method of operation of the facts of the universe that somehow exists in its own right and by its own power. A “miracle” occurring in relation to this would be no more than once chance fact occurring in relation to other chance facts. In short, there is nothing but formal agreement between the scientist and the Christian on the question of miracle. The failure to see this has resulted in great damage. And all this has come about only because men have not clearly seen that special revelation is necessary to teach us the truth about creation as well as about salvation. In this way we arrive at false notions of salvation itself.
– Cornelius Van Til, An Introduction to Systematic Theology p.196
To say that Scripture testifies to itself and therefore identifies itself is to imply that it also identifies every fact in the world. That is to say the God of which the Scriptures speak is the God who makes the facts to be what they are. There can therefore be no fact which is ultimately out of accord with the system of truth set forth in Scripture. Every fact in the universe is what it is just because of the place that it has in this system.
Moreover, to say that every fact in the world is what it is because of its place in the system of truth set forth in Scripture, is to establish the legitimacy of the Christian principle of discontinuity. The system of truth set forth in Scripture cannot be fully understood by the creature. The point here is not merely that creatures who are sinners are unwilling to believe the truth. The point is further that man as finite cannot understand God his Maker in an exhaustive manner. As he cannot understand God exhaustively, so he cannot understand anything related to God in an exhaustive way, for to understand it we would have to penetrate its relation to God and to penetrate that relation we would have to understand God exhaustively.
– Cornelius Van Til, A Christian Theory of Knowledge p.35-36