Here at the beginning of the twenty-first century, Apologetics as an evangelistic endeavor and intellectual theological outreach finds itself in something of a paradox. Â When the West thought of itself in terms of resting on broadly Judeo-Christian assumptions, the discipline was not as desperately needed while most within the church at least knew of the field’s existence as a subject. At the time, the less practically inclined among the membership dabbled in the subject by contemplating abstract questions and topics. Â However, as society moves away from Biblical assumptions and the church finds itself in desperate need of the discipline to prevent both individuals and nations from sliding into the abyss, it seems very few even know what Apologetics is and those that do are often contemptuously dismissive of this kind of scholastic undertaking in favor of a more pietistic or even mystical approach to the Christian faith.
In the anthology â€œPassionate Conviction: Contemporary Discourses On Christian Apologetics”, Paul Copan and William Lane Craig have assembled a number of essays rallying the faithful as to why Apologetics is necessary and tackling head on a number of the greatest challenges to the Christian faith prevalent in the world today.
Renowned futurist Alvin Toffler has remarked that the changes sweeping over society are akin to waves that can Â be so unsettling that they leave those they have rolled over in a state of shock while leaving those still riding the crests of previous conceptual epochs dumbfounded as to how to address the changing situations around them. Â Particularly hard hit has been the humanities, of which the areas of study such as philosophy, religion, and thus ultimately apologetics happen to be a part. Â Unlike previous eras of world history in which the average individual often dealt with a limi
ted space in terms of both mental and physical geography, today even the poorest resident of the twenty-first century West finds himself bombarded constantly with opposing worldviews. Â These come at us in the forms of an omnipresent media establishment, the swarms of people pouring over our borders from every conceivable corner of the globe, and the shocking number of our own countrymen willing to abandon the worldview this civilization was built upon in favor of any number of alternatives that turn out to be less than solid upon closer inspection.
It is said that a journey of a thousand miles begins with a single step. Â The confusion characterizing the spiritual scene today would not have come about unless there had been a widespread abandonment of what Francis Schaeffer termed the â€œChristian consensus”, what C.S. Lewis referred to as â€œMere Christianity”, and what those wanting to cast the most ecumenical net possible might characterize as the Judeo-Christian belief system. Â G.K. Chesterton is credited with observing that the problem that arises when we abandon orthodox theology is not that we wonâ€™t believe in Â anything but that we will believe in anything.
The pillar or keystone of Christianity setting it apart from all other religions and philosophies is that Jesus as the only Begotten Son of God and second person of the Trinity came to earth by being born of the Virgin Mary to live the sinless life no man could, to die on the Cross as payment for our sins and to rise from the dead so that all that believe in Him might spend eternity with God in Heaven. Â This is what is known as the Gospel message.
All excursions into error (no matter how seemingly ancient or modern) begin as either an outright denial of or failure to recognize these fundamental truths. Â This can be seen in terms of both popular and academic culture.
In terms of his own theory of Apologetics, Ravi Zacharias has postulated that there is a highest refined level of philosophy that eventually filters downward to the general population in the form of mass media and entertainment. Â This is true of other academic humanities as well and is not a phenomena confined solely to technical philosophy.
The first decade of the twenty-first century, renowned primarily for its advances in electronic entertainment, experienced a publishing phenomena that gripped the public imagination like few things else in the form of a novel titled â€œThe Da Vinci Code” by Dan Brown. Â Underlying the suspense of this thriller is the conjecture that Jesus was not divinity in human form but rather simply an outstanding human teacher no different than anyone else but elevated to godhood for political purposes at the Council of Nicea.
Provocative as those heresies might be, what really set the book off like wildfire was the assertion that among those otherwise mundane things Jesus did as an ordinary human being was to father a child by Mary Magdalene. Â It was through this lineage, rather than through any organizational church structure, that true Christian teaching was passed down through history through the intermarriage of Christ’s descendants with the royal houses of Europe, especially the Merovingian of France. Â Of these astounding claims and their alleged justifications, Charles Quarles writes in the essay â€œRevisionist Views About Jesus” in â€œPassionate Conviction”, â€œThis fact coupled with the enormous popularity of the book and the film require thoughtful believers to respond intelligently to the claims of the Code (96).”
It seems odd that so many — both Christian and non-Christian alike — would allow a popular novel to either so shake their faith or to allow it to justify what they already believe. Â Quarles writes, â€œThose whose faith is shaken by Dan Brownâ€™s claims lose their faith far too quickly. Â If they will take the time to investigate Brownâ€™s claims, they will find that his statements about biblical and historical Christianity are a comedy of errors and lack historical evidence (108).” Â Thing of it is though, Christianity has been maligned and discredited for so long in the halls of higher learning that the average person thinks such radical skepticism is the default position of the open, educated mind.
By Frederick Meekins
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