Nicht einfach zu verdauen, aber wichtig für jede Erkenntnistheorie aus Sicht christlicher Weltanschauung: Alles sichtbar Geschaffene ist Derivat des Schöpfers und muss mit ihm in einen fruchtbaren Zusammenhang gebracht werden.
As the absolute and independent existence of God determines the derivative existence of the universe, so the absolute meaning that God has for himself implies that the meaning of every fact in the universe must be related to God. … If we hold with Paul (Rom 11:36) that “of him and through him, and to him are all things: to whom be glory for ever,” we see clearly that the existence and meaning of every fact in this universe must in the last analysis be related to the self-conscious and eternally self-subsistent God of the Scriptures.
Applying this to the question of man’s knowledge of facts, it may be said that for the human mind to know any fact truly, it must presuppose the existence of God and his plan for the universe. If we wish to know the facts of this world, we must relate these facts to laws. That is, in every knowledge transaction, we must bring the particulars of our experience into relation with universals. …
As Christians, we hold that in this universe we deal with a derivative one and many, which can be brought into fruitful relation with one another because, back of both, we have in God the original one and many. If we are to have coherence in our experience, there must be a correspondence of our experience to the eternally coherent experience of God. Human knowledge ultimately rests upon the internal coherence within the Godhead; our knowledge rests upon the ontological Trinity as its presupposition.
Cornelius van Til. An Introduction to Systematic Theology. P & R: Phillipsburg 2007. (58-59)