I regularly get questioned and criticised for my disagreement with presuppositional apologetics. The school of thought is quite popular among Reformed theologians, however, in my opinion, it is both novel (a red flag when it comes to theology) and insubstantial.
A recent thorough criticism comes from Keith A. Mathison on Tabletalk. I think many of these are good points, and I will briefly summarise here. This is largely a criticism of presuppositionalism as Van Til originally developed it, and therefore centres on problems with Van Til’s theology itself. But I will echo Mathison in pointing out that this is not at all an attack on Van Til’s character, nor a denial of all the brilliant work that he did do. We are all mature enough here to criticise an aspect of someone’s thought without throwing that person out of the Kingdom, or levelling accusations at their character.
First, Mathison points out that Van Til’s works are often light on exegesis, and so for a man who strongly emphasized the authority of scripture in apologetics (an emphasis we would all do well to heed!) this indicates a weakness in thought.
Second, Mathison claims that Van Til’s work is often hard to understand. This is partially due to him adopting and then modifying some technical terms from the secular philosophy of his day (terms like “limiting concept” and “concrete universal” from the popular Idealism that existed at the time), and partially due to his inconsistency. You can see this inconsistency on the question of whether unbelievers can know anything; at some points, he affirms that they can and at other times he denies that they can.
Third, Van Til at some points seems to espouse a heterodox view of the Trinity: “one person in three persons”. However Nicean Trinitarianism is “one being, three persons”, and Van Til is at best equivocating on “person” and at worst logically inconsistent. This is not surprising since Van Til rejects the epistemology of those who came to the Nicean creed.
Fourth, Van Til often misunderstands historical philosophers and theologians. Mathison gives examples of where Van Til interprets Augustine and Aquinas as saying the opposite of what they actually mean to say. Mathison claims he even gets Calvin wrong.
Fifth, Mathison levels the accusation that Van Til has a syncretic Christianity, with elements of the above-mentioned Idealism. Given that Van Til accuses mainstream Christian apologetics and much theology of being a syncretism of Christianity and Greek philosophy, this accusation is quite damning. If Aquinas is the bastard child of Christ and Aristotle, then Van Til is the descendant of Christ and Kant., or perhaps Christ and Hegel.
Sixth, Mathison claims that Van Til’s arguments surrounding the need to presuppose God and scripture are actually inconsistent, and his complaints of people presupposing reasons do not actually land.
Seventh and finally, Mathison criticises Van Til’s rejection of Reformed natural theology. Calvin certainly accepted the use of natural theology (see his commentary on Acts 17), and natural theology has been part of mainstream Reformed thought for as long as Reformed thought has existed.