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55. #267.
56. #566.
57. Concluding Unscientific Postscript, trans. H.V.Hong & E. H. Hong, (Princeton: Princeton University Press,
1992), 561.
58. Alasdair MacIntyre, "Soren Aabye Kierkegaard," in The Encyclopedia of Philosophy, vol. 4, (New York:
Macmillan, 1967), 339; Robert Merrihew Adams, "Kierkegaard's Arguments Against Objective Reasoning in
Religion," in The Virtue of Faith and Other Essays in Philosophical Theology, (New York: Oxford University Press,
1987).
59. For a defense of this interpretation of Kierkegaard, cf. C. Stephen Evans, Faith Beyond Reason, (Grand Rapids,
MI: Eerdmans, 1997); and Passionate Reason: Making Sense of Kierkegaard's Philosophical Fragments
(Bloomington, IN: Indiana University Press, 1992). Also, Cornelio Fabro, "Faith and Reason in Kierkegaard's
Dialectic," in A Kierkegaard Critique, Howard.A. Johnson and Niels Thulstrup (eds). (New York: Harper &
Brothers, 1962).
60. Cf. Emil Bruner, The Christian Doctrine of Creation and Redemption, trans. Olive Wyon (Philadelphia:
Westminster, 1952), 170-75; Reinhold Niebur, , The Nature and Destiny of Man, vol. 2 (new York: Charles
Scribner's Sons, 1941); 204; Otto Weber, Foundations of Dogmatics vol. 1, trans. Darrell L. Guder (Grand Rapids,
MI: Eerdmans, 1981), 379; T. F. Torrance, Theological Science (Oxford: Oxford University Press, 1969), 139. Most
important on this theme in the present is Eberhard Jungel's God as the Mystery of the World, trans. D.L. Guder
(Grand Rapids, MI: Eerdmans, 1983).
Unfortunately, some neo-orthodox (e.g. Niebuhr, p. 204) revealed a tendency towards irrationalism by
sometimes seeming to speak of paradoxes as if they were genuine contradictions. This kind of careless, sophomoric
approach among some has done much to discredit the value of paradox in Christian understanding among others in
the twentieth century.
61. Cf. Church Dogmatics: Vol. 1, trans. G.T. Thomas and H. Knight (Edinburgh, T.&.T. Clark, 1956), ch. 2, sec.
15, for a general discussion of the mystery of God's revelation; vol. 1, ch. 2, sections 8-13 and 16 on the trinity and
the incarnation (sec. 13); Vol. 2, trans. T.H.L. Parker, W.B. Johnston, H. Knight, and J.L.M. Haire, (Edinburgh, T. &
T. Clark, 1957), ch. 6, sec. 29 on the divine perfections; Vol. 2, ch. 6, sec. 31 on divine freedom and necessity; Vol 2,
ch. 8 sections 36-39 on grace and obedience; and Vol. 1, ch. 1, sec.4 on Scripture.

62. Church Dogmatics, Vol. 1, trans. G.W. Bromiley (Edinburgh, T.&T. Clark, 1975), part 1, 368.

63. Cf. Common Grace and the Gospel, (Philadelphia, PA: Presbyterian and Reformed, 1974), 11, 38, 174; Defense
of the Faith, 3rd ed. (Philadelphia, PA: Presbyterian and Reformed, 1967), 44-46. John M. Frame, Cornelius Van
Til: An Analysis of His Thought, Phillipsburg, NJ: P&R, 1995), ch. 13. Van Til has been castigated by some
logicians for being an irrationalist. A sympathetic reading of his work reveals that he was deeply committed to the
fundamental rationality of the universe and of God. God himself, he wrote, was Absolute Rationality. (One can as
easily make the claim of this complex thinker that he was too much of a rationalist!, as did Herman Dooyeweerd,
"Cornelius Van Til and the Transcendental Critique of Theoretical Thought", in Jerusalem and Athens, ed. E.R.
Geehan, [Philadelphia, PA: Presbyterian and Reformed, 1971], 81-89).
64. John Frame, The Doctrine of the Knowledge of God, (Phillipsburg, NJ: Presbyterian & Reformed, 1987); Vern
Poythress, Symphonic Theology, (Grand Rapids, MI: Zondervan, 1987).
65. Cf. G.C. Berkouwer, Faith and Sanctification (Grand Rapids, MI: Eerdmans, 1952), 117; Thomas C. Oden, The
Living God (New York: Harper & Row, 1987), 405-6; Donald G. Bloesch, Essentials of Evangelical Theology, vol.
1 (Harper& Row, 1978), 127; Wayne Grudem, Systematic Theology (Grand Rapids, MI: Zondervan; 1994), 34-35;