This is a very interesting paper, quite relevant to apologetic methodology.
“As for Christians, I think the wisest counsel is to err on the side of strength rather than conciliation. Our political culture, in general, increasingly respects boldness—whether used for good or for ill. Tellingly, public apologies by targeted persons often seem to further excite the person’s opponents and crystalize his damnation—functioning as a kind of Kafkaesque seppuku with zero redemptive function. It is not hard for me to understand why. As a militantly anti-Christian teenager, I perceived the apparent passivity of Christians as proof that, deep down, they secretly knew that I was right and that their faith was a lie. Having now been a Christian for many years, I can see that the Christians I challenged were actually attempting to model the humility of Christ but, regrettably, doing so imperfectly.
For Christians to speak with greater boldness would be biblical as well as pragmatic. Too often, Christians emphasize only one component of Jesus’ personality, resulting in a one-dimensional meekness isolated from the fullness of Christ’s character. As the novelist Walter Miller indicated in A Canticle for Leibowitz, the church today is capable of saying ‘[l]et the little children come to me,’ but is less capable of saying—as Jesus did only a few chapters later—‘[y]ou serpents, you brood of vipers, how are you to escape being sentenced to hell?’”
‘What’s the Time?’ Is a Christian Question
A poet or prophet or politician who holds an eschatological vision of history believes that history isn’t random or haphazard but has a beginning, a middle, and an end.
While agreeing with apologists on the importance of knowing and critiquing the worldview of those we’re trying to reach, Wax maintains that our critiques lack an understanding of the eschatological underpinnings of modern and postmodern worldviews that have drawn people away from the gospel.
In addition to championing reason over revelation and logical thinking over religious devotion, the Enlightenment ushered the West into a world that looks forward not to the promised New Jerusalem, but to a man-made utopia. In order to emphasize the coming light, Enlightenment eschatology demonizes the past as dark, ignorant, and backward.
In keeping with the progressivism of the 18th-century Enlightenment, the 20th-century sexual revolution also heralded the decay of revelation-based religion and the rise of reason-based science. However, in keeping with its 19th-century Romantic roots, the sexual revolution sought a new kind of mysticism that promised to free the disenchanted modern from the materialism and naturalism of the dour Age of Reason. Forsaking both repressive “medieval” moral codes and any form of scientism that would reduce man to a cog in the machine, the sexual revolution sought “transcendence through self-discovery and expression” (140).
As for the third rival worldview, consumerism, Wax effectively exposes it is as the most subtle and insidious of the three. If, for the architects of the sexual revolution, marriage is merely a vehicle for aiding our search for sexual self-fulfillment and expression, then for the high priests of consumerism, it’s nothing more than a commodity without intrinsic value.
Note that I am getting married on Friday, and will be on my honeymoon for a few weeks. So don’t expect much activity from me. Also sorry about an earlier version of this post where the link to the Oppy page was broken.
I have recently come across a nice apologetics website called Capturing Christianity. Their mission and methodology are quite similar to mine, though they are clearly a good deal more professional (since they actually get paid for it). They have produced some good content. Especially on their youtube channel, since as you are probably aware most apologetics on youtube is garbage. Worth checking out.
This is the title of a good post from the blog Reflections. Being Reformed, many people expect me to engage exclusively in presuppositional apologetics. Unfortunately for them, I am primarily interested in and gifted in more classical arguments such as cosmological arguments. And so I often get criticised on the basis of having an unbiblical anthropology, appealing to reason which the atheist has no ground or basis for.
I am however strongly convinced that scripture allows us to use other apologetic methodologies. Soon I intend to write a post explaining the biblical basis for using cosmological arguments. But until then, let this post from Reflections be the start of my explanation.
I respectfully think the standard presuppositionalist apologetics presentation is usually high on proclamation and rhetoric but sometimes low in terms of actual apologetic argument. Kelly James Clark notes this criticism in Five Views on Apologetics and I think there is merit to it. Thoughtful nonbelievers are not going to roll over and just admit that without God there is no possibility of having a coherent, morally viable, and existentially livable worldview. Don’t get me wrong: I think most of our worldview competitors do indeed have severe problems in explaining life’s most meaningful realities, but to say that all non-Christian worldviews are logically deficient needs to be demonstrated, not just proclaimed. In terms of philosophy, enduring aspects of Platonism, Aristotelianism, and Kantianism don’t strike me as absurd, and they do have unique elements that don’t appear to be merely borrowed from Christianity.
For example, is it possible that Jews and Muslims could presume the truth of their faith based upon their claimed revelation from God? And could Judaism and Islam attempt to justify a transcendental argument from their revelatory perspective? I know Cornelius Van Til appeals to the concept of the one and the many to support the unique unity and diversity with the Trinity. I appreciate his intuition, but again, I would like to see this kind of discussion furthered—especially when it comes to these two important revelatory-based world religions.
I have heard presuppositional apologists say that there is an appropriate time to use evidences for the Christian faith, such as support for the resurrection of Jesus. But in practice, I think this is seldom done. So could arguments from classical and evidential apologetics provide helpful elements to presuppositionalism? And, if so, when?
Another short post, since it’s Sunday and I’ve got church to do. All Credo audio courses are currently free, and many of them are quite valuable: https://www.credocourses.com/?goal=0_22ee63b739-1503433543-62185061&mc_cid=1503433543&mc_eid=99993fc94c
Some of you may be familiar with the website Credo, if you’ve spoken to me on discord you will have heard of other free offers from them. Probably Gary Habermas’ course on the Resurrection.
Today they’re advertising that you can “purchase” all their courses for free, offer valid for a week. I recommend you do so, some of it is very useful for apologetics.
Their website seems to be having a bad day, I am having trouble getting in. But some people have managed, and we have a whole week to get in and buy them.
I am not affiliated with Credo in any way, I just think this is a good resource.