18
argued that some truths exist in a necessary, corollary interrelationship, for example, God's
control over all human actions and human responsibility. These pairs of truths he called
"limiting concepts," since each side of the intellectual tension was "limited" by the other,
corollary truth in order to obtain the fullest, most accurate understanding of reality. To hold
solely to either side, to the exclusion of its "opposite," was to end up in serious intellectual
error.
63
He believed such paradoxes were inevitable for finite human reason and that their
ontological grounding was found in God himself who is three-in-one.
Two of Van Til's students, John Frame and Vern Poythress, have developed their own
theological models ("perspectivalism" and "symphonic theology" respectively) which make the
acceptance of concurrences fundamental to their theological method.
64
But many other
evangelical theologians have argued for some appreciation of mystery and paradox in theology,
including G.C. Berkouwer, Thomas Oden, Donald Bloesch, J.I.Packer, D.A. Carson, Millard
Erickson, and Wayne Gruden.
65
This very selective historical survey shows that many in the Christian tradition have
recognized concurrences within Christian faith and thought, both Catholic and Protestant,
ancient and contemporary.
66
Of course, specific positions lie on a continuum. Some (like
Augustine and Aquinas) wrestled with concurrences without calling much attention to them,
referring to them as "mysteries;" while others (like Kierkegaard) so emphasized paradox that
they have raised questions about the intelligibility of their position. Within these boundaries,
however, lies a historic Christian orthodoxy that has insisted on the ultimate rationality of
Christianity and the essential role of logic in understanding the faith combined with a recognition
of the limits of human reason, one of which is its typical inability to do full justice to the