Are Those Who Have Not Heard the Gospel Damned? RPT Q&A +More

UPDATED WITH WRETCHED… originally posted August 2014

This evangelism encounter is POWERFUL. Watch an intelligent college student PRESS street-preacher Todd Friel on the requirements to enter Heaven, then receive a biblical explanation.

This post is a response to a question posed to me via my email by an atheist.

I see that you do some apologetics. Here are a few sincere questions that I’ve tried to get answered from Christians like Greg Koukl, but I never seem to get a response. I’m not baiting you by sending you these questions. If you have any thoughts on these issues, I’d appreciate getting to read your opinion.

1. The New Testament makes it clear that its only through faith in Jesus and his sacrifice that humans can enter heaven. Anyone who lived before Jesus started his ministry had no way of having faith in Jesus. Maybe the people of ancient Israel could piece together what they needed to believe to achieve salvation, but for the gentiles or even humans who lived in North America before the birth of Jesus, they would have no knowledge of the nation of Israel. And most certainly they would have no knowledge of a coming messiah or a future person named Jesus and his sacrifice. What I can conclude is that God allowed humans to be born that would have absolutely no chance of avoiding eternal torment in the fires of hell. I’ve been told that human morality proves that God must be a moral being. However, we have an enormous contradiction here. The God in this scenario is not worthy of respect or love because he is not moral. Hitler and Stalin would have to be quite envious of the amount of torment this God would have allowed.

I brought up the idea of Native-Americas (N-A) not hearing the Gospel with my dad. It seemed, to me, unfair that they should not be afforded at least some clarity in an opportunity to be judged before their maker. My dad shared his thoughts on the matter, and it started with a reading from Romans:

  • 18 For God’s wrath  is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth,  19 since what can be known  about God is evident among them,  because God has shown it to them. 20 For His invisible attributes, that is, His eternal power and divine nature, have been clearly seen since the creation of the world,  being understood through what He has made.  As a result, people are without excuse. (The Holy Bible: Holman Christian Standard Version. [Nashville: Holman Bible Publishers, 2009], Ro 1:18–20.)
  • But God’s angry displeasure erupts as acts of human mistrust and wrongdoing and lying accumulate, as people try to put a shroud over truth. But the basic reality of God is plain enough. Open your eyes and there it is! By taking a long and thoughtful look at what God has created, people have always been able to see what their eyes as such can’t see: eternal power, for instance, and the mystery of his divine being. So nobody has a good excuse. (Eugene H. Peterson, The Message: The Bible in Contemporary Language [Colorado Springs, CO: NavPress, 2005], Ro 1:18–20.)

He explained that the tribes that were very “war-like,” like the Comanches, acted in rejection of what they knew to be God’s creation and how they should treat their fellow man and nature via the attributes they could clearly interpret via nature. The Sioux were at other times feared as well.

Peaceful tribes – not perfect mind you, but they had a deep understanding of their Creator and how to care for their own and other Native-American tribes they encountered — would interpret nature’s revelatory aspect of Whom they were to worship, and how. The Hopi tribe is one example.

To be clear, when theologians say that God is ultimately sovereign in his decisions over his creation, I am down with this. God — in classical understanding — IS the “Good” and would have a larger view of the panoply of history (since God would be outside of it and viewing it as a whole… the Eternal Now type stuff). So His judgement would necessarily be a Just one. I am not questioning this. I am saying that there are views within orthodoxy that struggle with the boundaries of those who have lived by law seeing that redemption of nature and themselves was somehow woven into nature and never hearing the Gospel (Hebrews 11:9-11). continuing….

So using the Romans understanding of “The Book of Nature,” and the basis for “unsaved” people seeing – yes, even God’s attributes – something metaphysical and not just material, and looked forward to this hope. Also, these stories of creation and serving a God were handed down from the beginning of mankind. Some people across the earth held close these ancient stories although changed with time.

Combine this with the story of Abraham’s Bosom (Luke 16:19-31) and what Peter tells us about Jesus preaching to these lost souls (I Peter 3:18-20). I would posit — staying within the lane-lines of orthodoxy — that those in the world [pre and post Calvary] who have not been afforded a good explanation of the Gospel message may be afforded an opportunity to respond. This is not me arguing for universalism, but for justice being metered out in some form that was communicated to the Hebraic peoples that is hinted to in the New Testament.

Some Commentary On 1 Peter 3:18-19

This verse raises the two most difficult questions in the letter. When did Jesus preach to the spirits in prison, and who were they? Some take the verse to refer to the chronological sequel to Jesus’ death, when his spirit passed into the realms of the departed. Then, with Acts 2:31 and Eph. 4:9, this verse establishes the clause in the Creeds about Jesus’ descent to the dead. In that case he must have preached to all the dead in one of three ways: to offer them a second chance of salvation; to proclaim his victory over death and triumph over the power of evil and so confirm the sentence on unbelievers and announce deliverance for believers; to proclaim release from purgatory to those who had repented just before they perished in the flood (a popular interpretation among Roman Catholic writers).

Neither the first nor the last of these can be supported from Scripture, but the second has been held by many commentators as fitting in with the NT evidence above. E.G. Selwyn (The First Epistle of Peter [Macmillan, 1949]), and others see the spirits in prison as the fallen angels of Gn. 6:1–8 referred to in 2 Pet. 2:4–10 and Jude 6 as well as in the apocryphal 1 Enoch. Peter’s aim in this context is to demonstrate that God’s purpose is being worked out even in times of suffering. So it would seem best to understand the preaching as a declaration of Christ’s triumph, in order to assert (22) that all angels, authorities and powers [are] in submission to him. Grudem (TNTC) in an appendix summarizes the views and claims that the spirits were Noah’s contemporaries who rejected the preaching of the Spirit of Christ through Noah (see 2 Pet. 2:5) and are now in the prison of the abode of the dead. The interpretation of made alive by the Spirit (18) as a reference to the resurrection, and the spirits in prison as a reference to the fallen angels is cogently argued by R. T. France in New Testament Interpretation, ed. I. H. Marshall (Paternoster Press, 1979), pp. 264–281. He claims that NT and contemporary usage favour this understanding of the word spirits when used by itself, rather than applying it to men and women who had died before Jesus came to bring the gospel.

No view is free of problems, but the use of a verb implying steady and purposeful progression (went [19] and has gone [22] are both the same Gk. word poreutheis) suggests that Peter is recounting what Jesus accomplished between his death and exaltation.

D. A. Carson et al., eds., New Bible Commentary: 21st Century Edition, 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1380–1381.

I marry this understanding to a view via William Lane Craig, a name you may be familiar with is on the opposing side of Christian apologetics. He has a view on Molinism I enjoy a bit. [“Enjoy a bit” – I believe is still in the pale of orthodoxy] Here is what he says, and I will emphasize the important aspect I wish to highlight:

The doctrine of Molinism seeks to reconcile God’s sovereign predestination with man’s free will. Through His divine middle knowledge, God can know all possible outcomes of any world that is feasible for Him to create, including all the circumstances required for an individual to come to a saving knowledge of Him. But what if the saving of one individual means the loss of another? Does Molinism provide answers to such a dilemma? In this article, Dr. Craig answers questions on the how God would act if his choices were bound by damning either person A or person B arbitrarily.

Read more: http://www.reasonablefaith.org/molinism

I see the solution to your query in your first question in the above. [And the few videos immediately below.]

And it is the same question[s] I struggled with and struggle with. This does away with the contradiction you see. I do wish to note however, that you are taking a moral position in your premise, Saby. And without God, this cannot be the case. Jesus would HAVE to be intimately involved in all of the above scenarios… intimately. None of the above take away from this fact.

I do not know your worldview you operate from, but I can assume atheistic in its presuppositions. But truth (absolute ethical statements are included in this understanding of truth) is something of a fiction to the atheistic evolutionist. Here are some quotes and audio/videos to make my point:


Let’s consider a basic question: Why does the natural world make any sense to begin with? Albert Einstein once remarked that the most incomprehensible thing about the universe is that it is comprehensible. Why should we be able to grasp the beauty, elegance, and complexity of our universe?

Einstein understood a basic truth about science, namely, that it relies upon certain philosophical assumptions about the natural world. These assumptions include the existence of an external world that is orderly and rational, and the trustworthiness of our minds to grasp that world. Science cannot proceed apart from these assumptions, even though they cannot be independently proven. Oxford professor John C. Lennox asks a penetrating question, “At the heart of all science lies the conviction that the universe is orderly. Without this deep conviction science would not be possible. So we are entitled to ask: Where does the conviction come from?”” Why is the world orderly? And why do our minds comprehend this order?

Toward the end of The God Delusion, Dawkins admits that since we are the product of natural selection, our senses cannot be fully trusted. After all, according to Darwinian evolution, our senses have been formed to aid survival, not necessarily to deliver true belief. Since a human being has been cobbled together through the blind process of natural selection acting on random mutation, says Dawkins, it’s unlikely that our views of the world are completely true. Outspoken philosopher of neuro-science Patricia Churchland agrees:

The principle chore of brains is to get the body parts where they should be in order that the organism may survive. Improvements in sensorimotor control confer an evolutionary advantage: a fancier style of representing [the world] is advantageous so long as it… enhances the organism’s chances for survival. Truth, whatever that is, takes the hindmost.

Dawkins is on the right track to suggest that naturalism should lead people to be skeptical about trusting their senses. Dawkins just doesn’t take his skepticism far enough. In Miracles, C. S. Lewis points out that knowledge depends upon the reliability of our mental faculties. If human reasoning is not trustworthy, then no scientific conclusions can be considered true or false. In fact, we couldn’t have any knowledge about the world, period. Our senses must be reliable to acquire knowledge of the world, and our reasoning faculties must be reliable to process the acquired knowledge. But this raises a particularly thorny dilemma for atheism. If the mind has developed through the blind, irrational, and material process of Darwinian evolution, then why should we trust it at all? Why should we believe that the human brain—the outcome of an accidental process—actually puts us in touch with reality? Science cannot be used as an answer to this question, because science itself relies upon these very assumptions.

Even Charles Darwin was aware of this problem: “The horrid doubt always arises whether the convictions of man’s mind, which has developed from the mind of the lower animals, are of any value or at all trustworthy. Would anyone trust the conviction of a monkey’s mind, if there are any convictions in such a mind?” If Darwinian evolution is true, we should distrust the cognitive faculties that make science possible.

Sean McDowell and Jonathan Morrow, Is God Just a Human Invention? And Seventeen Other Questions Raised by the New Atheists (Grand Rapids, MI: Kregel Publications, 2010), 37-38.


….Darwin thought that, had the circumstances for reproductive fitness been different, then the deliverances of conscience might have been radically different. “If . . . men were reared under precisely the same conditions as hive-bees, there can hardly be a doubt that our unmarried females would, like the worker-bees, think it a sacred duty to kill  their brothers, and mothers would strive to kill their fertile daughters, and no one would think of interfering” (Darwin, Descent, 82). As it happens, we weren’t “reared” after the manner of hive bees, and so we have widespread and strong beliefs about the sanctity of human life and its implications for how we should treat our siblings and our offspring.

But this strongly suggests that we would have had whatever beliefs were ultimately fitness producing given the circumstances of survival. Given the background belief of naturalism, there appears to be no plausible Darwinian reason for thinking that the fitness-producing predispositions that set the parameters for moral reflection have anything whatsoever to do with the truth of the resulting moral beliefs. One might be able to make a case for thinking that having true beliefs about, say, the predatory behaviors of tigers would, when combined with the understandable desire not to be eaten, be fitness producing. But the account would be far from straightforward in the case of moral beliefs.” And so the Darwinian explanation undercuts whatever reason the naturalist might have had for thinking that any of our moral beliefs is true. The result is moral skepticism.

If our pretheoretical moral convictions are largely the product of natural selection, as Darwin’s theory implies, then the moral theories we find plausible are an indirect result of that same evolutionary process. How, after all, do we come to settle upon a proposed moral theory and its principles as being true? What methodology is available to us?

Paul Copan and William Lane Craig [Mark D. Linville], eds., Contending With Christianity’s Critics: Answering the New Atheists & Other Objections (Nashville, TN: B&H Publishing, 2009), 70.


What about human actions? They are of no more value or significance than the actions of any other material thing. Consider rocks rolling down a hill and coming to rest at the bottom. We don’t say that some particular arrangement of the rocks is right and another is wrong. Rocks don’t have a duty to roll in a particular way and land in a particular place. Their movement is just the product of the laws of physics. We don’t say that rocks “ought” to land in a certain pattern and that if they don’t then something needs to be done about it. We don’t strive for a better arrangement or motion of the rocks. In just the same way, there is no standard by which human actions can be judged. We are just another form of matter in motion, like the rocks rolling down the hill.

We tend to think that somewhere “out there” there are standards of behaviour that men ought to follow. But according to Dawkins there is only the “natural, physical world”. Nothing but particles and forces. These things cannot give rise to standards that men have a duty to follow. In fact they cannot even account for the concept of “ought”. There exist only particles of matter obeying the laws of physics. There is no sense in which anything ought to be like this or ought to be like that. There just is whatever there is, and there just happens whatever happens in accordance with the laws of physics.

Men’s actions are therefore merely the result of the laws of physics that govern the behaviour of the particles that make up the chemicals in the cells and fluids of their bodies and thus control how they behave. It is meaningless to say that the result of those physical reactions ought to be this or ought to be that. It is whatever it is. It is meaningless to say that people ought to act in a certain way. It is meaningless to say (to take a contemporary example) that the United States and its allies ought not to have invaded Iraq. The decision to invade was just the outworking of the laws of physics in the bodies of the people who governed those nations. And there is no sense in which the results of that invasion can be judged as good or bad because there are no standards to judge anything by. There are only particles reacting together; no standards, no morals, nothing but matter in motion.

Dawkins finds it very hard to be consistent to this system of belief. He thinks and acts as if there were somewhere, somehow standards that people ought to follow. For example in The God Delusion, referring particularly to the Christian doctrine of atonement, he says that there are “teachings in the New Testament that no good person should support”. And he claims that religion favours an in-group/out-group approach to morality that makes it “a significant force for evil in the world”.

According to Dawkins, then, there are such things as good and evil. We all know what good and evil mean. We know that if no good person should support the doctrine of atonement then we ought not to support that doctrine. We know that if religion is a force for evil then we are better off without religion and that, indeed, we ought to oppose religion. The concepts of good and evil are innate in us. The problem for Dawkins is that good and evil make no sense in his worldview. “There is nothing beyond the natural, physical world.” There are no standards out there that we ought to follow. There is only matter in motion reacting according to the laws of physics. Man is not of a different character to any other material thing. Men’s actions are not of a different type or level to that of rocks rolling down a hill. Rocks are not subject to laws that require them to do good and not evil; nor are men. Every time you hear Dawkins talking about good and evil as if the words actually meant something, it should strike you loud and clear as if he had announced to the world, “I am contradicting myself”.

Please note that I am not saying that Richard Dawkins doesn’t believe in good and evil. On the contrary, my point is that he does believe in them but that his worldview renders such standards meaningless.

____________
The Dawkins Proof, chapter one.


Even Darwin had some misgivings about the reliability of human beliefs. He wrote, “With me the horrid doubt always arises whether the convictions of man’s mind, which has been developed from the mind of lower animals, are of any value or at all trustworthy. Would any one trust in the convictions of a monkey’s mind, if there are any convictions in such a mind?”

Given unguided evolution, “Darwin’s Doubt” is a reasonable one. Even given unguided or blind evolution, it’s difficult to say how probable it is that creatures—even creatures like us—would ever develop true beliefs. In other words, given the blindness of evolution, and that its ultimate “goal” is merely the survival of the organism (or simply the propagation of its genetic code), a good case can be made that atheists find themselves in a situation very similar to Hume’s.

The Nobel Laureate and physicist Eugene Wigner echoed this sentiment: “Certainly it is hard to believe that our reasoning power was brought, by Darwin’s process of natural selection, to the perfection which it seems to possess.” That is, atheists have a reason to doubt whether evolution would result in cognitive faculties that produce mostly true beliefs. And if so, then they have reason to withhold judgment on the reliability of their cognitive faculties. Like before, as in the case of Humean agnostics, this ignorance would, if atheists are consistent, spread to all of their other beliefs, including atheism and evolution. That is, because there’s no telling whether unguided evolution would fashion our cognitive faculties to produce mostly true beliefs, atheists who believe the standard evolutionary story must reserve judgment about whether any of their beliefs produced by these faculties are true. This includes the belief in the evolutionary story. Believing in unguided evolution comes built in with its very own reason not to believe it.

This will be an unwelcome surprise for atheists. To make things worse, this news comes after the heady intellectual satisfaction that Dawkins claims evolution provided for thoughtful unbelievers. The very story that promised to save atheists from Hume’s agnostic predicament has the same depressing ending.

It’s obviously difficult for us to imagine what the world would be like in such a case where we have the beliefs that we do and yet very few of them are true. This is, in part, because we strongly believe that our beliefs are true (presumably not all of them are, since to err is human—if we knew which of our beliefs were false, they would no longer be our beliefs).

Suppose you’re not convinced that we could survive without reliable belief-forming capabilities, without mostly true beliefs. Then, according to Plantinga, you have all the fixins for a nice argument in favor of God’s existence For perhaps you also think that—given evolution plus atheism—the probability is pretty low that we’d have faculties that produced mostly true beliefs. In other words, your view isn’t “who knows?” On the contrary, you think it’s unlikely that blind evolution has the skill set for manufacturing reliable cognitive mechanisms. And perhaps, like most of us, you think that we actually have reliable cognitive faculties and so actually have mostly true beliefs. If so, then you would be reasonable to conclude that atheism is pretty unlikely. Your argument, then, would go something like this: if atheism is true, then it’s unlikely that most of our beliefs are true; but most of our beliefs are true, therefore atheism is probably false.

Notice something else. The atheist naturally thinks that our belief in God is false. That’s just what atheists do. Nevertheless, most human beings have believed in a god of some sort, or at least in a supernatural realm. But suppose, for argument’s sake, that this widespread belief really is false, and that it merely provides survival benefits for humans, a coping mechanism of sorts. If so, then we would have additional evidence—on the atheist’s own terms—that evolution is more interested in useful beliefs than in true ones. Or, alternatively, if evolution really is concerned with true beliefs, then maybe the widespread belief in God would be a kind of “evolutionary” evidence for his existence.

You’ve got to wonder.

Mitch Stokes, A Shot of Faith: To the Head (Nashville, TN: Thomas Nelson, 2012), 44-45.


AND THE BELOW is taken from another post of mine:

I wish to start out with an excerpt from a chapter in my book where I use two scholarly works that use Darwinian naturalism as a guide to their ethic:

  • Dale Peterson and Richard Wrangham, Demonic Males: Apes and the Origins of Human Violence (New York, NY: Houghton Mifflin Harcourt Publishing, 1997).
  • Randy Thornhill and Craig T. Palmer, A Natural History of Rape: Biological Bases of Sexual Coercion (Cambridge: MIT Press, 2000).

My incorporation of these works into my book (quote):

“Lest one think this line of thinking is insane, that is: sexual acts are something from our evolutionary past and advantageous; rape is said to not be a pathology but an evolutionary adaptation – a strategy for maximizing reproductive success….. The first concept that one must understand is that these authors do not view nature alone as imposing a moral “oughtness” into the situation of survival of the fittest. They view rape, for instance, in its historical evolutionary context as neither right nor wrong ethically. Rape, is neither moral nor immoral vis-à-vis evolutionary lines of thought, even if ingrained in us from our evolutionary paths of survival. Did you catch that? Even if a rape occurs today, it is neither moral nor immoral, it is merely currently taboo. The biological, amoral, justification of rape is made often times as a survival mechanism bringing up the net “survival status” of a species, usually fraught with examples of homosexual worms, lesbian seagulls, and the like.”

(pp. 7-9 of  Roman-Epicurean-ism-Natural-Law-and-Homosexuality)

Now, hear from other atheist and evolutionary apologists themselves in regard to the matter:

Richard Dawkins

(h/t: TrueFreeThinker) – A Statement Made by an atheist at the Atheist and Agnostic Society:

Some atheists do believe in ethical absolutes, some don’t. My answer is a bit more complicated — I don’t believe that there are any axiological claims which are absolutely true, except within the context of one person’s opinion.

That is, beauty is in the eye of the beholder, and so are ethics. So, why is Adolf Hitler wrong? Because he murdered millions, and his only justification, even if it were valid, was based on things which he should have known were factually wrong. Why is it wrong to do that? Because I said so. Unless you actually disagree with me — unless you want to say that Adolf Hitler was right — I’m not sure I have more to say.

[side note] You may also be aware that Richard Dawkins stated,

I asked an obvious question: “As we speak of this shifting zeitgeist, how are we to determine who’s right? If we do not acknowledge some sort of external [standard], what is to prevent us from saying that the Muslim [extremists] aren’t right?”

“Yes, absolutely fascinating.” His response was immediate. “What’s to prevent us from saying Hitler wasn’t right? I mean, that is a genuinely difficult question. But whatever [defines morality], it’s not the Bible. If it was, we’d be stoning people for breaking the Sabbath.”

I was stupefied. He had readily conceded that his own philosophical position did not offer a rational basis for moral judgments. His intellectual honesty was refreshing, if somewhat disturbing on this point….

Stated during an interview with Larry Taunton, “Richard Dawkins: The Atheist Evangelist,” by Faith Magazine, Issue Number 18, December 2007 (copyright; 2007-2008)

Lewis Wolpert

From the video description:

Atheists Trying to Have Their Cake and Eat It Too on Morality. This video shows that when an atheist denies objective morality they also affirm moral good and evil without the thought of any contradiction or inconsistency on their part.

Dan Barker

This is from the video Description for the Dan Barker video below:

The atheist’s animal-level view of “morality” is completely skewed by dint of its lack of objectivity. In fact, the atheist makes up his own personal version of “morals” as he goes along, and this video provides an eye-opening example of this bizarre phenomenon of the atheist’s crippled psyche:

During this debate, the atheist stated that he believed rape was morally acceptable, then he actually stated that he would rape a little girl and then kill himself — you have just got to hear his psychotic words with your own ears to believe it!

He then stammered and stumbled through a series of ridiculously lame excuses for his shameful lack of any type of moral compass.

To the utter amazement of his opponent and all present in the audience, the gruesomely amoral atheist even goes so far as to actually crack a sick little joke on the subject of SERIAL CHILD-RAPE!

:::shudders:::

Meanwhile, the Christian in the video gracefully and heroically realizes the clearly objective moral values that unquestionably come to humanity by God’s grace, and yet are far beyond the lower animal’s and the atheist’s tenuous mental grasp. Be sure to keep watching until the very end so that you can hear the Christian’s final word — it’s a real knuckle-duster!

Atheist dogma™ not only fails to provide a stable platform for objective human morality for its adherent — it precludes him even the possibility. It’s this very intellectual inability to apprehend any objective moral values that leads such believers in atheist dogma™ as Hitler, Stalin, Mao, and Dahmer to commit their horrific atheistic atrocities.

Any believer in atheist dogma™, given sufficient power, would take the exact same course of action that Hitler did, without a moment’s hesitation.

Note as well that evolutionary naturalism has very dogmatic implication, IF — that is — the honest atheist/evolutionist follow the matter to their logical conclusions, via the ineffable Dr. Provine:

William Provine

Atheist and staunch evolutionist Dr. William Provine (who is often quoted by Richard Dawkins) admits what life has in stored if Darwinism is true. The quote comes from his debate here with Dr. Phillip E. Johnson at Stanford University, April 30, 1994.

Sam Harris denies completely free will: “In fact, the concept of free will is a non-starter, both philosophically and scientifically.” This is important — as Stephen Hawking points out in his lecture entitled Determinism: Is Man a Slave or the Master of His Fate — who admitted that if “we are the random products of chance, and hence, not free, or whether God had designed these laws within which we are free.”[1] In other words, do we have the ability to make choices, or do we simply follow a chemical reaction induced by millions of mutational collisions of free atoms? Michael Polyni mentions that this “reduction of the world to its atomic elements acting blindly in terms of equilibrations of forces,” a belief that has prevailed “since the birth of modern science, has made any sort of teleological view of the cosmos seem unscientific…. [to] the contemporary mind.”[2]

Which is why in Hawkings most recent book he says “This book is rooted in the concept of scientific determinism, which implies that the answer to [the question of miracles] is that there are no miracles, or exceptions to the laws of nature.”[3] And hence the spiral from scientism, to determinism, to reductionism: “so it seems that we are no more than biological machines and that free will is just an illusion.”[4] 


[1] Ravi Zacharias, The Real Face of Atheism (Grand Rapids, MI: Baker Books, 2004), 118, 119.

[2] Michael Polanti and Harry Prosch, Meaning (Chicago, IL: Chicago university Press, 1977), 162.

[3] Stephen Hawking and Leonard Mlodinow, The Grand Design (London, England: Bantam Press, 2010), 34.

[4] Ibid., 32.

Ethics and propositions that include ethical choice is one that rejects naturalistic origins. Some more quotes to make the point:


What merit would attach to moral virtue if the acts that form such habitual tendencies and dispositions were not acts of free choice on the part of the individual who was in the process of acquiring moral virtue? Persons of vicious moral character would have their characters formed in a manner no different from the way in which the character of a morally virtuous person was formed—by acts entirely determined, and that could not have been otherwise by freedom of choice.

Mortimer J. Adler, Ten Philosophical Mistakes (New York, NY: Touchstone, 1985), 154.


If what he says is true, he says it merely as the result of his heredity and environment, and nothing else. He does not hold his determinist views because they are true, but because he has such-and-such stimuli; that is, not because the structure of the structure of the universe is such-and-such but only because the configuration of only part of the universe, together with the structure of the determinist’s brain, is such as to produce that result…. They [determinists – I would posit any philosophical naturalist] want to be considered as rational agents arguing with other rational agents; they want their beliefs to be construed as beliefs, and subjected to rational assessment; and they want to secure the rational assent of those they argue with, not a brainwashed repetition of acquiescent pattern. Consistent determinists should regard it as all one whether they induce conformity to their doctrines by auditory stimuli or a suitable injection of hallucinogens: but in practice they show a welcome reluctance to get out their syringes, which does equal credit to their humanity and discredit to their views. Determinism, therefore, cannot be true, because if it was, we should not take the determinists’ arguments as being really arguments, but as being only conditioned reflexes. Their statements should not be regarded as really claiming to be true, but only as seeking to cause us to respond in some way desired by them.

J. R. Lucas, The Freedom of the Will (New York: NY: Oxford University Press, 1970), 114, 115.


He thus acknowledged the need for any theory to allow that humans have genuine freedom to recognize the truth. He (again, correctly) saw that if all thought, belief, feeling, and choice are determined (i.e., forced on humans by outside conditions) then so is the determinists’ acceptance of the theory of determinism forced on them by those same conditions. In that case they could never claim to know their theory is true since the theory making that claim would be self-referentially incoherent. In other words, the theory requires that no belief is ever a free judgment made on the basis of experience or reason, but is always a compulsion over which the believer has no control.

Roy A. Clouser, The Myth of Religious Neutrality: An Essay on the Hidden Role of Religious Belief in Theories (Notre Dame, IN: Notre Dame University Press, 2005), 174.


Determinism is self-stultifying.  If my mental processes are totally determined, I am totally determined either to accept or to reject determinism.  But if the sole reason for my believing or not believing X is that I am causally determined to believe it I have no ground for holding that my judgment is true or false.

J. P. Moreland & William Lane Craig, Philosophical Foundations for a Christian Worldview (Downers Grove, IL: IVP Academic, 2003), 241; Quoting: H.P. Owen, Christian Theism (Edinburgh: T&T Clark, 1984), 118.


Frank Zindler (Editor of American Atheist Magazine and Director of American Atheists Press), denies the existence of free will. In an article he wrote for the American Atheist magazine, he writes this:

Although I risk inciting to disaffection many of the people who have expressed admiration for some of my previous articles, I must now focus my ‘Probing Mind’ upon the question, “Can will be free?” Let me answer the question straightaway with a firm “no,” and then attempt to support my conclusion.

The Center for Naturalism is strongly advocating for widespread rejection of free will:

We should doubt the little god of free will on the very same grounds that atheists doubt the big god of traditional religions: there’s no evidence for it.

(Reasons for God)

I hope this helped and challenged you to know the variability within faith (while remaining orthodox) as well as bringing you face-to-face with your own premises in your worldview. Remember, if you disagree with the above ethics portion, you are not arguing against me but arguing against fellow atheists (if you are an atheist… I would hope you are a soft-agnostic). I also hope you asked your questions in a manner that is in line with you truly seeking a solution to these sticky issues. I will respond to your other challenges (honest questions) at a later date,

Finally, it is objected that the ultimate loss of a single soul means the defeat of omnipotence. And so it does. In creating beings with free will, omnipotence from the outset submits to the possibility of such defeat. What you call defeat, I call miracle: for to make things which are not Itself, and thus to become, in a sense, capable of being resisted by its own handiwork, is the most astonishing and unimaginable of all the feats we attribute to the Deity. I willingly believe that the damned are, in one sense, successful, rebels to the end; that the doors of hell are locked on the inside. I do not mean that the ghosts may not wish to come out of hell, in the vague fashion wherein an envious man “wishes” to be happy: but they certainly do not will even the first preliminary stages of that self-abandonment through which alone the soul can reach any good. They enjoy forever the horrible freedom they have demanded, and are therefore self-enslaved just as the blessed, forever submitting to obedience, become through all eternity more and more free.

C.S. Lewis, The Problem of Pain (New York, NY: Simon & Shuster, 1996), 113-114.

Papa Giorgio

The Way Science Actually Suports the Bible

Modern medicine is incredible. What might surprise you is how much of it can be traced back to the word of God! In this video, Todd examines five scientific discoveries laid out in the book “None of These Diseases” that support the supernatural authorship of our Bible.

The Book of Leviticus in the Bible was probably the first recording of laws concerning public health. The Hebrew people were told to practice personal hygiene by washing and keeping clean. They were also instructed to bury their waste material away from their campsites, to isolate those who were sick, and to burn soiled dressings. They were prohibited from eating animals that had died of natural causes. The procedure for killing an animal was clearly described, and the edible parts were designated.

Gwendolyn R.W. Burton and Paul G. Engelkirk, Microbiology for the Health Sciences, 6th Edition (New York, NY: Lippincott, Williams & Wilkins, 2000), 9.


See My Previous Post On Circumcision


 

The Bible vs. Andy Stanley (Updated)

I do wonder if Andy Stanley considers Trump, like he did Obama, a “pastor-in-chief.” But I like how REFORMATION CHARLOTTE puts it: “Andy Stanley’s Church Closing is a Blessing From God to His People, We Should Thank Him!” Heh, so true.

This is an updated post regarding the false teacher, Andy Stanley, with some more video by Wretched (above). But always the J. Gresham Machen’s portion comes first — with some video of the questionable sermons added as well:

J. Gresham Machen’s Christianity and Liberalism, first published in 1923, has shown amazing resiliency in the applicability of its message. When I heard Andy Stanley’s recent comments that we should stop asking, “What does the Bible say about that?” Machen’s words immediately came to mind. According to Stanley, that terrible question should be exchanged for, “What does the New Covenant teach?” or “Even better, what does Jesus teach?” because the two covenants conflict. Watch his comments here, or the full message entitled “Mix ‘N Match”. In light of Stanley’s teaching, read the quote below from Machen, but every time Machen writes about the modern liberal substitute the name Andy Stanley.

If the Christian make full use of his Christian privileges, he finds the seat of authority in the whole Bible, which he regards as no mere word of man but as the very Word of God. Very different is the view of modern liberalism. The modern liberal rejects not only the doctrine of plenary inspiration but even such respect for the Bible as would be proper over against any ordinarily trustworthy book. But what is substituted for the Christian view of the Bible? What is the liberal view as to the seat of authority in religion?

The impression is sometimes produced that the modern liberal substitutes for the authority of the Bible the authority of Christ. He cannot accept, he says, what he regards as the perverse moral teaching of the Old Testament or the sophistical arguments of Paul. But he regards himself as being the true Christian because, rejecting the rest of the Bible, he depends upon Jesus alone.

This impression, however, is utterly false. The modern liberal does not really hold to the authority of Jesus. Even if he did so, indeed, he would still be impoverishing greatly his knowledge of God and of the way of salvation.

The words of Jesus, spoken during His earthly ministry, could hardly contain all that we need to know about God and about the way of salvation; for the meaning of Jesus’ redeeming work could hardly be fully set forth before that work was done. It could be set forth indeed by way of prophecy, and as a matter of fact, it was so set forth by Jesus even in the days of His flesh. But the full explanation could naturally be given only after the work was done. And such was actually the divine method. It is doing despite, not only to the Spirit of God but also to Jesus Himself, to regard the teaching of the Holy Spirit, given through the apostles, as at all inferior in authority to the teaching of Jesus.

As a matter of fact, however, the modern liberal does not hold fast even to the authority of Jesus. Certainly, he does not accept the words of Jesus as they are recorded in the Gospels. For among the recorded words of Jesus are to be found just those things which are most abhorrent to the modern liberal Church, and in His recorded words Jesus also points forward to the fuller revelation which was afterwards to be given through His apostles. Evidently, therefore, those words of Jesus which are to be regarded as authoritative by modern liberalism must first be selected from the mass of the recorded words by a critical process. The critical process is certainly very difficult, and the suspicion often arises that the critic is retaining as genuine words of the historical Jesus only those words which conform to his own preconceived ideas. But even after the sifting process has been completed, the liberal scholar is still unable to accept as authoritative all the sayings of Jesus; he must finally admit that even the “historical” Jesus as reconstructed by modern historians said some things that are untrue.

So much is usually admitted. But, it is maintained, although not everything that Jesus said is true, His central “life-purpose” is still to be regarded as regulative for the Church. But what then was the life-purpose of Jesus? According to the shortest, and if modern criticism be accepted, the earliest of the Gospels, the Son of Man “came not to be ministered unto, but to minister, and to give his life a ransom for many” (Mk. 10:45). Here the vicarious death is put as the “life-purpose” of Jesus. Such an utterance must, of course, be pushed aside by the modern liberal Church.

The truth is that the life-purpose of Jesus discovered by modern liberalism is not the life-purpose of the real Jesus, but merely represents those elements in the teaching of Jesus—isolated and misinterpreted—which happen to agree with the modern program. It is not Jesus, then, who is the real authority, but the modern principle by which the selection within Jesus’ recorded teaching has been made. Certain isolated ethical principles of the Sermon on the Mount are accepted, not at all because they are teachings of Jesus, but because they agree with modern ideas.

It is not true at all, then, that modern liberalism is based upon the authority of Jesus. It is obliged to reject a vast deal that is absolutely essential in Jesus’ example and teaching—notably His consciousness of being the heavenly Messiah. The real authority, for liberalism, can only be “the Christian consciousness” or “Christian experience.” But how shall the findings of the Christian consciousness be established? Surely not by a majority vote of the organized Church. Such a method would obviously do away with all liberty of conscience. The only authority, then, can be individual experience; truth can only be that which “helps” the individual man. Such an authority is obviously no authority at all; for individual experience is endlessly diverse, and when once truth is regarded only as that which works at any particular time, it ceases to be truth. The result is an abysmal skepticism.

The Christian man, on the other hand, finds in the Bible the very Word of God. Let it not be said that dependence upon a book is a dead or an artificial thing. The Reformation of the sixteenth century was founded upon the authority of the Bible, yet it set the world aflame. Dependence upon a word of man would be slavish, but dependence upon God’s word is life. Dark and gloomy would be the world, if we were left to our own devices, and had no blessed Word of God. The Bible, to the Christian, is not a burdensome law, but the very Magna Charta of Christian liberty.

It is no wonder, then, that liberalism is totally different from Christianity, for the foundation is different. Christianity is founded upon the Bible. It bases upon the Bible both its thinking and its life. Liberalism, on the other hand, is founded upon the shifting emotions of sinful men.

J. Gresham Machen, Christianity and Liberalism (Grand Rapids: Eerdmans, 1923), 64-66. (FREE HERE)

(PRINCE ON PREACHING)

EVANGELICAL DARK-WEB

The Evangelical Dark Web exposes Andy Stanley’s heretical worldview. Andy Stanley is a pastor at one of America’s largest megachurches 5th according to Wikipedia, #1 according to Outreach. His influence on the evangelical church is perhaps second to none. As a result many, Christians and churches are influenced by his teachings. This video is intended to be a concise way to show fellow believers that Andy Stanley is a wolf in sheep’s clothing.

UNBELIEVABLE

[Editor’s note: I think the main issue is shown well at the 1hr-2-min and 25 second mark] Don’t miss this very special event! Tell the world! Andy Stanley and Jeff Durbin spend time discussing Andy’s book, “Irresistable”. They have a radio debate on the “Unbelievable Radio” program with Justin Brierley. Andy has claimed that we should “unhitch” the Old Testament from the New Testament. He claims that we the Old Testament Law (like the 10-commandments) is not binding upon Christians, today. In this radio show, Andy and Jeff discuss apologetic methodology (how to defend the faith) and whether or not the Law of God in the Old Testament is relevant for Christians, today.

FIGHTING FOR THE FAITH

Andy Stanley Denies the 10 Commandments (and the Old Testament)

 

Phil Johnson Discusses Beth Moore’s “Orthodoxy” (Wretched)

Wretched speaks to Phil Johnson regarding Beth Moore and orthodoxy:

The following is from an old post I did on Moore:


BETH MOORE


So the question is, 1) who is BRENNAN MANNING that so influenced Beth Moore to have evoked her to [highly] recommend his book, RAGAMUFFIN GOSPEL? and 2) where does he fall on the major doctrines we hold so dear to? This is where a decent study of theology comes in and should make aberrant teaching smoother to spot. I wish to allow Dr. Norman Geisler to lead off a quick summation of some of the doctrines the postmodern movement Mr. Manning finds himself in the thralls of:

Pastor GARY GILLEY, after bullet pointing some of the problems in Manning’s book introduced to many people through Moore’s book, says this:

Add all of this up and we have a book that makes some good points, especially about God’s grace, but distorts so much about God and truth as to render it worse than useless—it is downright dangerous.

[…here are the bullet points that preceded the above…]

✦ The sources for his philosophy of life range from Catholic mystics to Paul Tillich to Norman Mailer to Carl Jung.

✦ His use of Scripture is scanty but when he attempts to support his views from the Bible he usually goes astray (e. g. pp. 37, 142, 166-7, 220).

✦ He confuses “loving sinners” with “accepting their sin” (p. 33) and believes that forgiveness precedes repentance (pp. 74, 167, 181). This leads to continuous hints of universalism (pp. 21, 29, 31, 33, 37, 74, 223, 232) although he never directly claims to be a universalist.

✦ He is heavily soaked in pop-psychology which taints all he says: accepting self (pp. 49, 152, 229); self-intimacy (p. 49); loving ourselves (pp. 50, 168); inner child (p. 64); forgiving yourself (p. 115); self-image (pp. 147-148); self-worth (p. 148).

✦ He accepts a postmodern worldview and calls for us to be open-minded about truth, reality and Christ (p. 65).

✦ He consistently presents a lopsided view of God. God is loving and forgiving but never a judge, disciplinarian or punisher (p. 75), contrary to the clear teaching of Scripture.

✦ God is not man’s enemy, contrary to Romans 5 that says we are the enemy of God if we are not saved (p. 76).

✦ We are told that God does not test us or promote pain (p. 76).

✦ He believes that God speaks today outside of Scripture (pp. 94, 117, 186-187, 229) and that the presence of God is a felt experience that we should seek (pp. 45, 46, 94, 162, 229).

(READ MORE — empahis added)

This short critique (above) by a pastor should send up some warning flares and stir in us an apologetics bent to understand more how these associations can lead a weak Christian astray. For instance, let us “rabbit trail” some positions of this Catholic mystic. Manning recommends highly and even quotes the mystic/New Ager, Beatrice Bruteau in one of his books:

See:

In Abba’s Child, Brennan Manning says that Dr. Beatrice Bruteau is a”trustworthy guide to contemplative consciousness.” Who is Beatrice Bruteau and what does she believe? She is the founder of The School for Contemplation, and she believes God is within every human being. She wrote the book, What We Can Learn from the East,

“We have realized ourselves as the Self that says only I AM, with no predicate following, not “I am a this” or “I have that quality.” Only unlimited, absolute I AM” [A Song That Goes On SingingInterview with B.B., one can read the entire section under “Human Choice” to understand just how New Age Beatrice is].

(Source)

“I AM,” of course, is one of the biblical names of God (EXODUS 3:14). Why would Manning recommend Bruteau with no warning if he does not agree with this blasphemy?

This isn’t “guilt by association” — so one knows the difference — it is “guilt by proxy.” A much more powerful legal term.

In The Signature of Jesus, Manning gives this quote from the mystic Catholic priest William Shannon and the Catholic Buddhist Thomas Merton:

“During a conference on contemplative prayer, the question was put to Thomas Merton: ‘How can we best help people to attain union with God?’ His answer was very clear: WE MUST TELL THEM THAT THEY ARE ALREADY UNITED WITH GOD. CONTEMPLATIVE PRAYER IS NOTHING OTHER THAN COMING INTO CONSCIOUSNESS OF WHAT IS ALREADY THERE” (p. 218).

Merton was a Trappist monk who promoted the integration of Zen Buddhism and Christianity. The titles of some of his books are “Zen and the Birds of the Appetite” and “Mystics and the Zen Masters.” He is of course famous for saying, “I see no contradiction between Buddhism and Christianity … I intend to become as good a Buddhist as I can.” I CRITIQUED MERTON because of an associate pastor at a local Bible centered church (in Castaic) saying he loved Merton. Mentioning that his professor at Biola was using a book in class that he didn’t find anything wrong with.Very sad and maddening at the same time. Simple care in learning our doctrines in fun ways (evangelism) can be a big help in leading us away from heresy. (Video in case it drops off YouTube: “Brennan Manning Explains His Emergent View of the Christian Faith”)

As with many such teachers who gain popularity by tickling ears, Manning overemphasizes the love and grace of God while ignoring His attributes of justice, righteousness and holiness. He teaches that Jesus has redeemed all of mankind. His “good news” is that everyone is already saved. Manning quotes David Steindl-Rast approvingly in his book, The Signature of Jesus (pp. 210, 213-214). Steindl-Rast, a contemplative Roman Catholic priest, said:

“Envision the great religious traditions arranged on the circumference of a circle. At their mystical core they all say the same thing, but with different emphasis”

(“Heroic Virtue,” Gnosis, Summer 1992).

Manning quotes Matthew Fox approvingly in two of his books, Lion and Lamb (p. 135) and A Stranger to Self Hatred (pp. 113, 124). Fox says:

“God is a great underground river, and there are many wells into that river. There’s a Taoist well, a Buddhist well, a Jewish well, a Muslim well, a Christian well, a Goddess well, the Native wells-many wells that humans have dug to get into that river, but friends, there’s only one river; the living waters of wisdom”

Quoted from John Caddock, “What Is Contemplative Spirituality,” Journal of the Grace Evangelical Society, Autumn 1997.

Even Manning’s approach to prayer is aberrant. In The Signature of Jesus Manning promotes the dangerous practice of centering prayer, which involves chanting “a sacred word” to empty the mind and allegedly enter into silent experiential communion with God within:

“[T]he first step in faith is to stop thinking about God at the time of prayer. … enter into the great silence of God. Alone in that silence, the noise within will subside and the Voice of Love will be heard. … Choose a single, sacred word repeat the sacred word inwardly, slowly, and often” (pp. 212, 215, 218).

This is a New Age/Eastern concept of prayer.

Not a Christian concept of it.

So where does this example leave us? It leaves us at a couple of places. Some of the critique I use above comes from a book that I would recommend to a friend/believer, but with a caveat. The author can be very legalistic and I would point out that some aspects of how the author applies their understanding of the Gospel is dealt with in Galatians (maybe mentioning Luther’s commentary on Galatians as a resource to better grasp this concept of the freedom we have in Christ). The book is Contemplative Mysticism: A Powerful Ecumenical Bond, by David Cloud.

Likewise, I am sure the believer who is well moored in the foundational beliefs and how they work themselves throughout our culture can read Beth Moore and glean from it helpful input into one’s faith. Should it be at the top of a recommend list for one God fearing woman to recommend to another, no. Can it be of benefit as a resource for a woman struggling with issues, of course, as long as the person doing the recommending adds a cautionary note. Like I did with my recommended resource.

Dear friends, I’ve dropped everything to write you about this life of salvation that we have in common. I have to write insisting—begging!—that you fight with everything you have in you for this faith entrusted to us as a gift to guard and cherish. What has happened is that some people have infiltrated our ranks (our Scriptures warned us this would happen), who beneath their pious skin are shameless scoundrels. Their design is to replace the sheer grace of our God with sheer license—which means doing away with Jesus Christ, our one and only Master. (JUDE 3-4, The Message)

As one studies all the facets of apologetics, rabbit trails will appear, but in them all remember a key thing, harkening back to Dr. Ganssle when he mentioned that our sinful condition has even effected our reasoning skills. Building on that take note that even if we have thought through a matter, worked on it, got it to line up with orthodoxy and have sound reasoning… often times our intentions in presenting it as well as the delivery and how the other corrupted person hears it are all at play. Which is why we say the Holy Spirit must be the Prime Mover at the deepest levels for a person to be moved by a truth, by thee Truth. Quoting Dr. Ganssle again:

Each one of the three angles or themes concerning apologetics is legitimate and fruitful. Each is worthy of careful study. Despite this fact, there are two trends I wish to point out First, most of the thinking about apologetics has been on the academic themes. While this weight of attention is not in itself a bad thing, it may allow us to forget the other angles of apologetics. Second most of the criticisms of the usefulness of apologetics find there root in confusing the academic angle of apologetics with the entirety of the apologetic enterprise. Those of us who work in the academic angle bear much of the blame for this confusion. Sometimes we are overzealous about the strength of our arguments or how interesting they ought to be to nonbelievers. [This includes discussions with fellow Christians and topics.] Sometimes we neglect the large distinction between arguments that are technically strong and those that might be persuasive to a given person. Sometimes we neglect the missional themes in the apologetic task and thereby reinforce the notion that coming to believe that Christianity is factually true is the main task in our witness. By articulating the importance of the missional angle, as well as of the theological angle, we can defuse many criticisms of apologetics. (emphasis and addition in box quotes mine.)

I hope this short introduction to apologetics was and is helpful. There are three books I highly recommend as great starter points to both understanding the importance of apologetics as well as seeing the differing models of thinking in the world compared. These three resources are technical enough to invigorate the thinker as well as great introductions to the subject accessible to the layman.

  1. Unshakable Foundations: Contemporary Answers to Crucial Questions about the Christian Faith;
  2. Is God Just a Human Invention? And Seventeen Other Questions Raised by the New Atheists;
  3. Holman QuickSource Guide to Understanding Apologetics (Holman Quicksource Guides)

Double Imputation – Better Than A Double Rainbow

THEOPEDIA:

Imputed righteousness is a theological concept directly related to the doctrine of Justification. It is particularly prevalent in the Reformed tradition.

“Justification is that step in salvation in which God declares the believer righteous. Protestant theology has emphasized that this includes the imputation of Christ’s righteousness (crediting it to the believer’s “account”), whereas Roman Catholic theology emphasizes that God justifies in accord with an infused righteousnessmerited by Christ and maintained by the believer’s good works,” (Elwell Evangelical Dictionary). Imputed righteousness therefore means that upon repentance and belief in Christ, individuals are forensically declared righteous. This righteousness is not the believer’s own, rather it is Christ’s own righteousness ‘imputed’ to the believer.

A primary line of argumentation for this doctrine maintains that perfect righteousness or holiness is necessary to be with God. All mankind “fall short of the glory of God” (Rom 3:23) because all their ‘righteousness’ is like filthy rags (Is 64:6) before the throne of God, and so all are “dead in their trespasses and sins” (Eph 2:1), and as a result “will not come into [God’s] light for fear that their evil deeds will be revealed” (John 3:20). All mankind is in this predicament because all are the offspring of Adam and Eve (Rom 5) who originally sinned against God. As a result of Adam’s fall, the world was cursed and sin entered the world. But upon confession of one’s own sin and faith in Christ’s death and resurrection, the sinner is justified and counted as having the righteousness of Christ.

[….]

Imputed righteousness is one of the classic doctrines of Protestantism and traces back through the Reformers – chiefly John Calvin and Martin Luther. These men stood against the Roman Catholic doctrine of infused righteousness where the righteousness of the saints and of Christ is gradually infused to the believer through the sacraments. For the Catholic, infused righteousness either gradually dissipates as the believer takes part in worldly sins or is enhanced by good works. If the believer dies without having the fullness of righteousness, coming in part from the last rites, he or she will temporarily spend time in purgatory until the sinful status is purged from his or her record.

[….]

[….]

Moral Objections To Voting For Trump |Wayne Grudem|

PRO: Wayne Grudem

CON: John Mark Reynolds

(See my POST on the issue)

Theologian Wayne Grudem deals with the moral objections to not voting for Trump (the entire article is actually MORE than just this):

It isn’t even close. I overwhelmingly support Trump’s policies and believe that Clinton’s policies will seriously damage the nation, perhaps forever. On the Supreme Court, abortion, religious liberty, sexual orientation regulations, taxes, economic growth, the minimum wage, school choice, Obamacare, protection from terrorists, immigration, the military, energy, and safety in our cities, I think Trump is far better than Clinton (see below for details). Again and again, Trump supports the policies I advocated in my 2010 book Politics According to the Bible.

[….]

Moral Objections To Voting For Trump

Several Christian friends tell me they still have some moral objections to voting for Trump. They say evangelicals should vote for a third-party candidate. Here is why I am not persuaded by their objections:

(1) “My conscience won’t let me vote for Trump.”

Answer: I fail to see how your conscience lets you help Hillary Clinton get elected, for that is the result of withholding your vote from Trump. Does it not trouble your conscience to help advance the terrible harm that she will bring to the nation? (See details below.)

(2) “Voting for Trump means you approve of his immoral treatment of women.”

Answer: No, it absolutely does not. In my Oct. 9 opinion piece, I proclaimed to all the world that his treatment of women was morally wrong. And so did every other evangelical leader who is supporting him.

(3) “When faced with the lesser of two evils, choose neither one.”

Answer: I agree with this principle when facing a choice between doing two evil actions. For example, when faced with a choice between stealing and telling a lie, I should choose neither one. But this is not that kind of situation. We are not talking about doing something evil. We are talking about voting.

Yes, it is morally evil to commit adultery. It is also morally wrong toapprove of committing adultery. But that does not mean it is morally evil to vote for someone who has committed adultery. In a world affected by sin, voting for morally flawed people is unavoidable. Voting for the candidate you think will be best for the country (or do the least harm to the country) is not a morally evil action, so this objection does not apply.

(4) “If you vote for Trump you’ll never have credibility in the future when you say that character matters.”

Answer: I disagree. The current chaos over Trump’s candidacy (and Clinton’s) is mostly because of character issues, and character will continue to matter in future elections, perhaps even more so because of this election.

On the other hand, if you refuse to vote for Trump, how can you ever have credibility in the future when you say that the policy differences between candidates and between political parties matter?

I have read the Republican platform and the Democratic platform for this year. In my opinion, the Republican platform is more consistent with biblical moral principles than any platform I have ever read. And the Democratic platform is more antithetical to Christian principles than any platform I have read. This is important, because most elected officials vote consistently with their party’s platform most of the time. Policy differences do ultimately determine the future of the nation.

(5) “We have to send the Republican party a message that a candidate like Trump is unacceptable.”

Answer: You don’t have to. You want to, perhaps thinking that it will demonstrate moral courage and heroism. But the leadership of the Republican party already knew that Trump was the most unacceptable of all the choices we had. They fought tooth and nail against Trump in the primaries, and he won anyway.

Is it worth turning the country over to a corrupt Clinton political machine that is hostile to Christian values, just to “send a message” that the party leaders already agree with? That’s a steep price to pay.

And why not vote to help defeat Clinton and send the entire nation the message that a candidate like Clinton is even more unacceptable?

(6) “It is wrong for Christians to place their trust in a morally compromised man.”

Answer: Our ultimate trust of course should be in God alone. But the question in this election is not whether we trust Trump or God. The question is whether we trust Trump or Clinton.

When the apostle Paul was on trial before the Roman governor Festus, he saw that things were going badly, so he said, “I appeal to Caesar” (Acts 25:11). But “Caesar” was the emperor Nero, an immoral and corrupt person. This doesn’t mean that Paul was trusting in Nero instead of in God, but it means he wisely decided that he would have a better chance for a fair trial under Nero than under Festus.

Similarly, I think we have a much better chance for good government under Trump than under Clinton.

(7) “I could never tell my friends that I voted for Trump.”

Answer: Why not? Are you acting out of a misplaced fear of what your friends will think? The future of the country is at stake. Is it worth it for you to pay the price of disapproval from your friends?

(8) “We should vote for neither one and trust a sovereign God to bring about his good purposes for the nation.”

Answer: Every time I hear this objection, I think of the story of a man who climbed up to the roof of his house in a flood and prayed for God to save him. A man with a boat came along and urged him to get in, but he refused, saying, “God will save me.” Another boat came and he gave the same response. Finally, as the waters were lapping at his feet, a helicopter came and dropped a rescue harness to him. He waved it away, yelling out, “God will save me!”

Then he drowned in the flood, and when he got to heaven, he asked God, “Why didn’t you save me when I prayed to you?” God replied, “I sent two boats and a helicopter.”

The moral of the story is that God often works through human means to answer our prayers. And I think that the ballot box in this election is still the human means that God has given in answer to our prayers that he would deliver us from the increasing opposition to Christian values brought on by the Democratic Party and the Obama administration. Why not vote for the candidate whose policies are best, and also trust God for the future of the nation? Please don’t wave away the helicopter – even a faulty helicopter – and later say to God, “Why didn’t you save us?”

(9) “Are there no limits to what you will tolerate in a candidate?”

Answer: This is the question that set me back on my heels and threw me into a few days of uncertainty after the release of the Trump video.

In the end, I decided it is useless at this point to speculate about all possible future elections. The question facing us is how we should vote in this election, given what we know now. The question is whether Clinton or Trump would be a better president. My conclusion is that, because I agree with his policies, Trump is the far better choice.

(10) “My vote doesn’t really matter. I don’t even live in a battleground state.”

Answer: This election is unlike any other in our lifetimes, and it is possible that the polls are more wrong than they have ever been. Individual votes matter. George W. Bush became president because of only 537 votes in Florida in 2000.

In addition, your vote sends a signal. Every vote in every state affects the margin of victory for the winning candidate. A large nationwide victory gives a strong political mandate and a lot of political clout going forward. A small victory gives a weak mandate and less political clout going forward.

In future years, people will ask, “In 2016, did you do what you could to stop Hillary Clinton or did you vote in a way that helped and encouraged her?” If we fail to vote to stop Clinton and her support for abortion rights, government imposition of gender confusion on our children, hate speech laws used to silence Christians, and government-sanctioned exclusion of thousands of Christians from their lifelong occupations because they won’t bow to the homosexual agenda — will our failure to oppose these evils destroy our Christian witness for the future? Will our grandchildren ask us why we failed to at least vote to try to stop the imminent triumph of anti-Christian liberal tyranny when we had the ability to do so?

(11) “I can’t trust Trump to do what he promises.”

Answer: This objection carries no weight with me. It asks me to believe that Clinton will be a better president than Trump even though Clinton promises to do what I considerbad things for the country while Trump promises to do good things. This objection says I should vote third-party and help the person who promises to do bad things rather than vote for the person who promises to do good things. This is nonsense.

Of course we cannot know Trump or Clinton’s future conduct with 100% certainty, but we should decide based on the most likely results. And the most likely result is that both Trump and Clinton will do most or all of what they have promised. That’s what elected officials always do, or they lose the support of their own party and become totally ineffective. Their policy differences matter a lot.

Yes, Trump has changed his mind, but notice how he has changed his mind. His policy statements continue to move in a more conservative direction, and he has chosen a very conservative vice president and list of judicial appointments. His transition team includes many solid conservatives, and they will determine many of his appointments and much of what his administration will do. Just as he succeeded in business by listening to the best experts to solve each problem, I suspect that he has been learning from the best experts in conservative political thought and has increasingly found that conservative solutions really work. We should applaud these changes.

His choice of Indiana governor Mike Pence as his vice presidential running mate is an especially significant indication that he will govern as a conservative. Pence was outstanding when he debated Tim Kaine in the vice presidential debate. Trump could have picked a moderate but instead picked a lifelong solid conservative who is a thoughtful, gracious policy wizard. Pence is a lawyer and former talk radio host who served 12 years in Congress and had significant congressional leadership positions, so he will be immensely helpful in working with Congress. He is a committed evangelical Christian. He is a former board member of the Indiana Family Institute, a conservative Christian lobbying group in Indiana.

(12) Conclusion on moral objections

Trump has a morally tainted past. I will be voting for him, not with joy but reluctantly because of his deplorable past mistreatment of women. I wish the Republican candidate were someone with a spotless moral reputation (such as Mike Pence). But because anything I do will help elect either Trump or Clinton, these moral objections raised against voting for Trump are not finally persuasive to me. Most of them become even stronger arguments for voting to stop Clinton.

 

An Introduction to Apologetics w/ Small Critique of Beth Moore

This will be a very basic introduction to why many — like myself — believe apologetics to be very important in the believers life. A “WHY APOLOGETICS 101,” so-to-speak.

What is the word “apologetic” even mean? How do we defining the word, Biblically. Apologetics is explaining to the non-believing friends, co-workers, family, the soundness of the Christian collection of beliefs about life and the universe in easy to express ways that allows co-operation of our created will and intellect with the Holy Spirit in evangelizing those around us. We are not robots under God’s divine hand (automatons) but individuals whom God works through keeping our personality intact in sharing the Gospel effectively and showing how Christianity stands in stark contrast to competing beliefs around us. The non-believer is not expected to interpret the data of history, psychology, and morality (let alone theology and miracles), as does the Christian. However, he must be given such data as the Christian interprets it… Otherwise he is not being witnessed to by a Christian.

1 Peter 3:15 – “… and always be ready to give a defense [or answer in some translations] to anyone who asks you for a reason for the hope that is in you.” Defense/Answer: is the Greek apologia, from which we get our word “apologetics,” meaning the careful, logical defense of the Christian faith showing its validity as the true saving gospel of God, our Creator and Savior. In effect Peter is admonishing believers to be always prepared to give an apologetic for the faith, especially when confronted by those who deny it and would destroy it if they could.

Jude 3 – “although I was very eager to write to you about the salvation we share, I felt I had to write and urge you to contend for the faith that was once for all entrusted to the saints.” Contend: Should be “earnestly contend.” The Greek, epagonizomai, refers to athletes intensely agonizing in the grueling training for a coming contest. Thus Jude graphically stresses the urgency of defending the faith. The defense of the gospel is no indifferent matter to be left to a few specialists, but one to which all believers should be trained and committed.

Philippians 1:7 – “…whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me.” Defending: A legal term referring to a formal defense as in a courtroom. Many modern evangelicals think the gospel does not need to be defended — just preached. Paul and Timothy are saying different here.

For instance, apologetics should stir ones knowledge base about their own faith and understanding towards positions Christianity naturally takes. Or, what are known as “truth statements,” i.e., “Jesus rose from the grave,” “God exists,” “God changed my life,” “Jesus is not like the Buddha,” “God is creator,” and the like. People often times will stop you at one of those points and ask you to elucidate. You should be prepared to.

“I suspect that most of the individuals who have religious faith are content with blind faith. They feel no obligation to understand what they believe. They may even wish not to have their beliefs disturbed by thought. But if God in whom they believe created them with intellectual and rational powers that impose upon them the duty to try to understand the creed of their religion. Not to do so is to verge on superstition”

Morimer J. Adler, “A Philosopher’s Religious Faith,” in, Kelly James Clark, ed., Philosophers Who Believe: The Spiritual Journeys of 11 Leading Thinkers (Downers Grove, IL: InterVarsity Press, 1993), 207.

Apologetics is one of the steps one takes (should take) in advancing their faith past milk by increases one’s “awareness” about the world in which they live and parts of it we should separate ourselves from. This includes as well aberrant thinking in our own camp.

“Instead of thinking of Christianity as a collection of theological bits and pieces to be believed or debated, we should approach our faith as a conceptual system, as a total world-and-life view…. Raising one’s self-consciousness [awareness] about worldviews is an essential part of intellectual maturity”

Ronald H. Nash, Worldviews in Conflict: Choosing Christianity in a World of Ideas [Grand Rapids, MI: Zondervan, 1992], 19, 9.

1) Apologetics helps with correct belief (truth) and in this regard is very important:

Believers may not fully comprehend or may have genuine misunderstandings or even limited exposure to and about Christian truth, but there are doctrinal parameters outside of which a person cannot cross without suffering apostasy and divine judgment. Embracing a false Christ and/or a false’ gospel leads to dire consequences. Paul’s warning to the Galatia church concerning a different gospel dramatically underscores the importance of sound (biblical) doctrine: “But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned! (Galatians 1:8)

2) Christianity as a truth position, a worldview, necessitates an apologetic response:

Christian apologists must take the religions of the world seriously. The effective apologist will come to know other religions and their adherents with an insider’s mastery. Only then can he or she graciously expose a given religion’s flaws in light of essential Christian truth. Not an easy task for the apologist for sure, however, a well-done expose can have a powerful effect. This endeavor seems to be what Scripture calls for in terms of the apologetics enterprise. “We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (2 Corinthians 10:5).

3) Apologetics offers People, deservedly, the proper respect:

As creatures of God, all people bear the imago Dei and therefore have inherent dignity and moral worth. Every person consequently deserves respectful treatment regardless of race, sex, social class, political, or religious belief. Christians are called by God to guard the individual right of others to believe what they choose, whether their particular beliefs are wrong, absurd, or contrary to Christian truth. This regard basically amounts to respecting human personhood, volition, and individual moral responsibility. Christians should even tolerate the practices (religious and otherwise) of others, so long as those practices are legal, moral, and prudential. However, respecting another person’s beliefs must not be misconstrued as approving those beliefs. Christians are responsible to use their powers of persuasion to convince others of truth, especially the ultimate truth of, Jesus Christ. While being socially tolerant, Christians must at the same time be intellectually intolerant of conflicting truth claims.

(#s 1-3 are from: Kenneth Richard Samples, Without a Doubt: Answering the 20 Toughest Faith Questions [Grand Rapids, MI: Baker Books, 2004], 178-180)

Ravi Zacharias tells a story that is worth repeating, it is called “The Bell Tower”:

There’s a story of a man who used to go to work at a factory and every day would stop outside a clockmaker’s store to synchronize his watch with the clock outside. Seeing this routine, the clockmaker finally asked the gentleman, “Excuse me, sir, I see that every day you stop and adjust your watch with my clock. What kind of work do you do?” The man replied, “I’m embarrassed to tell you this, but, I keep the time at the factory nearby, and I have to ring the bell at four o clock every afternoon when it is time for the people to go home. My watch doesn’t work very well, so I synchronize it with your clock.” The clockmaker sheepishly responded, “I’ve got bad news for you. My clock doesn’t work very well either, so I synchronize it with the bell that I hear from the factory at 4:00 every afternoon.” …. Even a clock that doesn’t work may show you the right time twice a day…but it’s not because it’s keeping time.

Adapted from Ravi Zacharias, “Address to the United Nations’ Prayer Breakfast.”

Apologetics is analogous to wearing a pair of glasses:

The right eyeglasses can put the world into clearer focus, and the correct worldview can function in much the same way. When someone looks at the world from the perspective of the wrong worldview, the world won’t make much sense to him. Or what he thinks makes sense will, in fact, be wrong in important respects. Putting on the right conceptual scheme, that is, viewing the world through the correct worldview, can have important repercussions for the rest of the person’s understanding of events and ideas.

Ronald H. Nash, Worldviews in Conflict: Choosing Christianity in a World of Ideas (Grand Rapids, MI: Zondervan, 1992), 17-18.

Below is a wonderful graphic of what the person seeking to use and learn apologetics properly should look like. It is from the first chapter in a book I am currently reading and it has helped me to understand the delineations  (or sub categories) to a healthy, well-balanced study of apologetics. Gregory Ganssle, in the before-mentioned book (Come Let us Reason: New Essays in Christian Apologetics, by-the-by, this is not a good introductory book on apologetics… it is a bit technical), points out the areas of study one might find him or herself in the “theological theme” (tt) of the pyramid:

… This angle [tt] includes a variety of topics, such as the scope of common grace, the nature of general revelation, and the effects of our sinful condition on our reasoning.

Exploring these topics theologically helps us develop a realistic understanding of what we ought to expect in our encounters with those who are not yet believers. Theological themes, then, are relevant to our thinking well about apologetics.

UntitleTriangle Apologetics

As one enters into studies on topics like these, red flags may appear in your reading general books by Christian authors. Does this mean you shouldn’t read these books or get information from such people. Not necessarily. It really depends how far they twist major doctrines of the Gospel [Bible]. For instance, would I tell a person (like my wife for instance) not to read Beth Moore? Of course not. I would however, as the spiritual leader of my household, explain some of my “red-flags” I encountered in reading her stuff and mention that an author highly recommended by her is a person I WOULD  NOT read. (That being said, as I learn more about what is aberrant, I find my reading of these books has increased for my own personal apologetic studies, not as books that I incorporate into my walk.)

BONUS:

I love the opening portion about rigorous training and higher education and Sunday school. So important!

In this episode, Eli takes some time to talk about apologetics at the introductory level and speaks a little about how to teach it. He covers both apologetics and the apologetic value of theology.

To better explain myself, here is the small portion that sent a red-flag up for me and is found near the end of Beth’s book, When Godly People Do Ungodly Things (p. 290):


BETH MOORE


So the question is, 1) who is BRENNAN MANNING that so influenced Beth Moore to have evoked her to [highly] recommend his book, RAGAMUFFIN GOSPEL? and 2) where does he fall on the major doctrines we hold so dear to? This is where a decent study of theology comes in and should make aberrant teaching smoother to spot. I wish to allow Dr. Norman Geisler to lead off a quick summation of some of the doctrines the postmodern movement Mr. Manning finds himself in the thralls of:

Pastor GARY GILLEY, after bullet pointing some of the problems in Manning’s book introduced to many people through Moore’s book, says this:

Add all of this up and we have a book that makes some good points, especially about God’s grace, but distorts so much about God and truth as to render it worse than useless—it is downright dangerous.

[…here are the bullet points that preceded the above…]

✦ The sources for his philosophy of life range from Catholic mystics to Paul Tillich to Norman Mailer to Carl Jung.

✦ His use of Scripture is scanty but when he attempts to support his views from the Bible he usually goes astray (e. g. pp. 37, 142, 166-7, 220).

✦ He confuses “loving sinners” with “accepting their sin” (p. 33) and believes that forgiveness precedes repentance (pp. 74, 167, 181). This leads to continuous hints of universalism (pp. 21, 29, 31, 33, 37, 74, 223, 232) although he never directly claims to be a universalist.

✦ He is heavily soaked in pop-psychology which taints all he says: accepting self (pp. 49, 152, 229); self-intimacy (p. 49); loving ourselves (pp. 50, 168); inner child (p. 64); forgiving yourself (p. 115); self-image (pp. 147-148); self-worth (p. 148).

✦ He accepts a postmodern worldview and calls for us to be open-minded about truth, reality and Christ (p. 65).

✦ He consistently presents a lopsided view of God. God is loving and forgiving but never a judge, disciplinarian or punisher (p. 75), contrary to the clear teaching of Scripture.

✦ God is not man’s enemy, contrary to Romans 5 that says we are the enemy of God if we are not saved (p. 76).

✦ We are told that God does not test us or promote pain (p. 76).

✦ He believes that God speaks today outside of Scripture (pp. 94, 117, 186-187, 229) and that the presence of God is a felt experience that we should seek (pp. 45, 46, 94, 162, 229).

(READ MORE — emphasis added)

This short critique (above) by a pastor should send up some warning flares and stir in us an apologetics bent to understand more how these associations can lead a weak Christian astray. For instance, let us “rabbit trail” some positions of this Catholic mystic. Manning recommends highly and even quotes the mystic/New Ager, Beatrice Bruteau in one of his books:

See:

In Abba’s Child, Brennan Manning says that Dr. Beatrice Bruteau is a”trustworthy guide to contemplative consciousness.” Who is Beatrice Bruteau and what does she believe? She is the founder of The School for Contemplation, and she believes God is within every human being. She wrote the book, What We Can Learn from the East,

“We have realized ourselves as the Self that says only I AM, with no predicate following, not “I am a this” or “I have that quality.” Only unlimited, absolute I AM” [A Song That Goes On SingingInterview with B.B., one can read the entire section under “Human Choice” to understand just how New Age Beatrice is].

(Source)

“I AM,” of course, is one of the biblical names of God (EXODUS 3:14). Why would Manning recommend Bruteau with no warning if he does not agree with this blasphemy?

This isn’t “guilt by association” — so one knows the difference — it is “guilt by proxy.” A much more powerful legal term.

In The Signature of Jesus, Manning gives this quote from the mystic Catholic priest William Shannon and the Catholic Buddhist Thomas Merton:

“During a conference on contemplative prayer, the question was put to Thomas Merton: ‘How can we best help people to attain union with God?’ His answer was very clear: WE MUST TELL THEM THAT THEY ARE ALREADY UNITED WITH GOD. CONTEMPLATIVE PRAYER IS NOTHING OTHER THAN COMING INTO CONSCIOUSNESS OF WHAT IS ALREADY THERE” (p. 218).

Merton was a Trappist monk who promoted the integration of Zen Buddhism and Christianity. The titles of some of his books are “Zen and the Birds of the Appetite” and “Mystics and the Zen Masters.” He is of course famous for saying, “I see no contradiction between Buddhism and Christianity … I intend to become as good a Buddhist as I can.” I CRITIQUED MERTON because of an associate pastor at a local Bible centered church (in Castaic) saying he loved Merton. Mentioning that his professor at Biola was using a book in class that he didn’t find anything wrong with.Very sad and maddening at the same time. Simple care in learning our doctrines in fun ways (evangelism) can be a big help in leading us away from heresy. (Video in case it drops off YouTube: “Brennan Manning Explains His Emergent View of the Christian Faith”)

As with many such teachers who gain popularity by tickling ears, Manning overemphasizes the love and grace of God while ignoring His attributes of justice, righteousness and holiness. He teaches that Jesus has redeemed all of mankind. His “good news” is that everyone is already saved. Manning quotes David Steindl-Rast approvingly in his book, The Signature of Jesus (pp. 210, 213-214). Steindl-Rast, a contemplative Roman Catholic priest, said:

“Envision the great religious traditions arranged on the circumference of a circle. At their mystical core they all say the same thing, but with different emphasis”

(“Heroic Virtue,” Gnosis, Summer 1992).

Manning quotes Matthew Fox approvingly in two of his books, Lion and Lamb (p. 135) and A Stranger to Self Hatred (pp. 113, 124). Fox says:

“God is a great underground river, and there are many wells into that river. There’s a Taoist well, a Buddhist well, a Jewish well, a Muslim well, a Christian well, a Goddess well, the Native wells-many wells that humans have dug to get into that river, but friends, there’s only one river; the living waters of wisdom”

Quoted from John Caddock, “What Is Contemplative Spirituality,” Journal of the Grace Evangelical Society, Autumn 1997.

Even Manning’s approach to prayer is aberrant. In The Signature of Jesus Manning promotes the dangerous practice of centering prayer, which involves chanting “a sacred word” to empty the mind and allegedly enter into silent experiential communion with God within:

“[T]he first step in faith is to stop thinking about God at the time of prayer. … enter into the great silence of God. Alone in that silence, the noise within will subside and the Voice of Love will be heard. … Choose a single, sacred word repeat the sacred word inwardly, slowly, and often” (pp. 212, 215, 218).

This is a New Age/Eastern concept of prayer.

Not a Christian concept of it.

So where does this example leave us? It leaves us at a couple of places. Some of the critique I use above comes from a book that I would recommend to a friend/believer, but with a caveat. The author can be very legalistic and I would point out that some aspects of how the author applies their understanding of the Gospel is dealt with in Galatians (maybe mentioning Luther’s commentary on Galatians as a resource to better grasp this concept of the freedom we have in Christ). The book is Contemplative Mysticism: A Powerful Ecumenical Bond, by David Cloud.

Likewise, I am sure the believer who is well moored in the foundational beliefs and how they work themselves throughout our culture can read Beth Moore and glean from it helpful input into one’s faith. Should it be at the top of a recommend list for one God fearing woman to recommend to another, no. Can it be of benefit as a resource for a woman struggling with issues, of course, as long as the person doing the recommending adds a cautionary note. Like I did with my recommended resource.

Dear friends, I’ve dropped everything to write you about this life of salvation that we have in common. I have to write insisting—begging!—that you fight with everything you have in you for this faith entrusted to us as a gift to guard and cherish. What has happened is that some people have infiltrated our ranks (our Scriptures warned us this would happen), who beneath their pious skin are shameless scoundrels. Their design is to replace the sheer grace of our God with sheer license—which means doing away with Jesus Christ, our one and only Master. (JUDE 3-4, The Message)

As one studies all the facets of apologetics, rabbit trails will appear, but in them all remember a key thing, harkening back to Dr. Ganssle when he mentioned that our sinful condition has even effected our reasoning skills. Building on that take note that even if we have thought through a matter, worked on it, got it to line up with orthodoxy and have sound reasoning… often times our intentions in presenting it as well as the delivery and how the other corrupted person hears it are all at play. Which is why we say the Holy Spirit must be the Prime Mover at the deepest levels for a person to be moved by a truth, by thee Truth. Quoting Dr. Ganssle again:

Each one of the three angles or themes concerning apologetics is legitimate and fruitful. Each is worthy of careful study. Despite this fact, there are two trends I wish to point out First, most of the thinking about apologetics has been on the academic themes. While this weight of attention is not in itself a bad thing, it may allow us to forget the other angles of apologetics. Second most of the criticisms of the usefulness of apologetics find there root in confusing the academic angle of apologetics with the entirety of the apologetic enterprise. Those of us who work in the academic angle bear much of the blame for this confusion. Sometimes we are overzealous about the strength of our arguments or how interesting they ought to be to nonbelievers. [This includes discussions with fellow Christians and topics.] Sometimes we neglect the large distinction between arguments that are technically strong and those that might be persuasive to a given person. Sometimes we neglect the missional themes in the apologetic task and thereby reinforce the notion that coming to believe that Christianity is factually true is the main task in our witness. By articulating the importance of the missional angle, as well as of the theological angle, we can defuse many criticisms of apologetics. (emphasis and addition in box quotes mine.)

This popular Christian leader is DANGEROUS… In this video, Todd Friel and Phil Johnson react to Beth Moore’s controversial teachings, and share their perspectives on them as Bible-believing Christians.

I hope this short introduction to apologetics was and is helpful. There are three books I highly recommend as great starter points to both understanding the importance of apologetics as well as seeing the differing models of thinking in the world compared. These three resources are technical enough to invigorate the thinker as well as great introductions to the subject accessible to the layman.

  1. Unshakable Foundations: Contemporary Answers to Crucial Questions about the Christian Faith;
  2. Is God Just a Human Invention? And Seventeen Other Questions Raised by the New Atheists;
  3. Holman QuickSource Guide to Understanding Apologetics (Holman Quicksource Guides)