From J. V. Fesko’s Last Things First: Unlocking Genesis 1-3 With the Christ of Eschatology, pp 18-20.
Since the advent of the presuppositional apologetics of Cornelius Van Til, several generations of Reformed theologians and ministers have learned to question presuppositions. In this regard Van Til writes:
We ought to find small comfort in the idea that others too, for example, non-Christian scientists, have to make assumptions… We all make assumptions, but we alone do not make false assumptions. The fact that all make assumptions is a mere psychological and formal matter. The question is as to who makes the right assumptions or presuppositions.
Yet many within the Reformed community accept the conclusions of creation science without investigating its presuppositions. To find the presuppositions of creation science one must examine its history. The founder of the creation science movement was George McCready Price (1870-1963), a Seventh-Day Adventist and self-taught geologist. He was the only individual William Jennings Bryan cited in the Scopes trial as an anti-evolution scientist. The second generation of creation scientists came in the 1960s with the work of Henry Morris and the publication of The Genesis Flood, which he wrote with John Whitcomb. Few note, however, that Morris and Whitcomb are dispensationalists. Whitcomb was a professor of theology at Grace Theological Seminary, a dispensationalist institution. What marks dispensationalism?
The hallmark hermeneutical principle of dispensationalism is strict literalism. Charles Ryrie writes that, “If plain or normal interpretation is the only valid hermeneutical principle, and if it is consistently applied, it will cause one to be a dispensationalist. As basic as one believes normal interpretation to be, to that extent he will of necessity become a dispensationalist.” Reformed theologians almost universally reject the hermeneutical principle of dispensationalism in eschatology. They reject eschatological conclusions that presuppose literalism — as Ryrie’s statement demonstrates, hermeneutical presuppositions drive conclusions.
What is perplexing, however, is that many within the Reformed community will reject dispensational eschatology but embrace its interpretation of creation, or as it is more broadly understood, protology.