Apologetics and the Witness of Scripture (Part 5)

In response to the problems I find in the standard apologetic strategy, I propose another approach. The strategy I propose is a transcendental approach to demonstrating the existence of God (hereafter TAG). This is by no means a new solution, nor original to myself. I am greatly indebted to those in the presuppositional camp of apologetics, such as Cornelius Van Til, John M. Frame, Greg L. Bahnsen, and many others. Transcendental argumentation was first introduced to philosophical discussion by Immanuel Kant. Briefly stated, “[a] transcendental argument, as Kant used the term, is an argument for a reality based on that reality’s being the very conditions even of the denial of that reality.” (William Lane Craig, Five Views on Apologetics. Grand Rapids: Zondervan, 2000. Pg. 233.) For instance, transcendental reasoning asking, “what are the necessary conditions for an event to occur?”

A simple illustration is provided for clarity: When I throw my brother a pair of keys that he’s misplaced and that I’ve just recently found, what am I assuming when I perform this action? The philosophical way of stating this is, “what are the preconditions of my assumption?” Well, for one I was assuming that my Brother is able to catch the keys! More importantly I am assuming (even if, and usually so [!], I do not consciously acknowledge my assumption.) that gravity works and that when the pair of keys is at the apex of it’s upward thrust that suddenly it will not remain frozen, in mid-air. When we inquire into something, what are we assuming regarding the nature of reality, acts of knowing, and morals?

TAG argues in this manner: We as creatures of God have a built-in knowledge of our Creator. Yet, we stuff back this truth in an attempt to rid ourselves of our inborn knowledge of God (Rom. 1:18). Though many people profess a disbelief in God, their unguarded everyday actions actually prove that they do know the God of the Bible. In my next post, I’ll discuss how the existence of the Triune God and the truth of the Christian worldview is needed to rationally explain the world we live in.

For more on Presuppositional Apologetics, see

 

Apologetics and the Witness of Scripture (Part 4)

God is not known simply at the end of a syllogism. If the Bible is the word of God, then every fact of the universe points to Him. Cornelius Van Til speaks of reality in this fashion:

Created reality may be compared to a great estate. The owner has his name plainly and indelibly written at unavoidable places. How then would it be possible for some stranger to enter the estate, make researches in it, and then fairly say that in these researches he need not and cannot be confronted with the question of ownership? To change the figure, compare the facts of nature and history, the facts with which the sciences are concerned, to a linoleum that has its figure indelibly imprinted. The pattern of such a linoleum cannot be effaced till the linoleum itself is worn away. Thus inescapably does the scientist meet the pattern of Christian theism in each fact with which he deals. (Cornelius Van Til, Christian Apologetics. Phillipsburg: Presbyterian and Reformed, 200. Pg 125.)

Typically people envision the difference between the Christian and the Non-Christian worldviews as one where one (i.e. the Christian worldview) believes more things. For instance, both believers and non-believers subscribe to the laws of logic, the scientific method (hypothesis by repeated observation) and the fact that certain behavior is truly wrong. The situation could be liken to a circle in which both believer and non-believer have beliefs A, B and C, but the believer hold to a few more D, E, and F (the unique deity of Jesus Christ, and the Trinity, and the existence of the spirit realm for example).

The aim of apologetics, or so it has been thought, is to argue over this disputed points and demonstrate that Christianity is rationally justified in believing such things. As mentioned earlier though, unfortunately the method by which a non-believer judges the validity of those disagreed upon beliefs is determined by the worldview that person holds. What is necessary is to discuss the seeming agreements shared between the two parties. Can a non-Christian worldview make sense of concepts such as moral absolutes, immaterial realities such as the laws of logic, and the laws of science? Normally, the traditional strategy of apologetics overlooks such crucial questions in dialoguing with unbelievers.

Next we’ll look at what I have found to be “a better way” of doing apologetics in light of Scripture…

Apologetics and the Witness of Scripture (Part 3)

HOW DO WE APPROACH THE UNBELIEVER?
As Christians we are called to know what we believe and be prepared to speak about it with others. Unfortunately many Christians feel this is an impractical task, one better off left to the “scholars.” But we must note that this is a command of Scripture (1 Pet. 3:15), not a suggestion. This may make others feel a bit uneasy, but the truth is that to disobey this clear command from the word of God is in the same broad category as lying, cheating, and murder. And that broad category is simply this: sin. Just as we long to obey God by praying, reading the Scriptures, and faithfully attending a local body of believers, so should we seek to sharpen our intellect in order to provide a defense of our faith to everyone who asks it of us.

The aim of most methods in apologetics is to bring the unbeliever to a true knowledge of God by reasoning from common experience to saving faith in Jesus. Of course, this is a Biblical and noble goal. But I have a difficulty with techniques in apologetics that only present “evidence” (as good as evidence is) without raising the question of how the non-Christian is interpreting the evidence. The chief objection that I have with this approach is that Scripture is quite clear that the unbeliever already has a knowledge of God (Rom. 1:21). For sure, it may not be a saving knowledge of God, but nonetheless it is a true knowledge. Because of this knowledge, the unbeliever really does know that God does exist, and that He makes certain moral demands upon His creatures (Rom. 1:32).

As we saw in Romans 1, mankind, through general revelation in nature and conscience, knows of God’s eternal power and divine nature (Rom. 1:20), and knows of the righteous demands of God for them (v. 32). Approaches to apologetics that do not deal adequately deal with these verses, or in practice ignore them, subvert the scriptural fact that the unbeliever’s refusal to believe in God is not a strictly intellectual issue. It stems from moral hostility toward God.

Biblically speaking, the whole world is divided into two camps, those who love God, and those who do not. Neutral ground does not exist. To seek it would be a vain, sinful attempt. Once a sinner has been regenerated by the Holy Spirit, their ultimate heart allegiance is to God. Those in union with the risen Lord know that in Christ are found all the treasures of wisdom and knowledge (Col.2:3). Christ Himself is both the power of God, and the wisdom of God (1 Cor. 1:24).

As one continues to grow in the grace of our Lord they confirm their conviction that “the fear of the Lord is the beginning [not the end] of knowledge, but fools despise wisdom and instruction” (Prov. 1:7, emphasis added.). To those who are in spiritual opposition to God, the principle of human autonomy is what guides their every thought. God, if their autonomy is to remain, must never be thought of as Lord over every area of life, especially over the thought life! Natural theology, for the most part, does not properly take into account the nature of ultimate presuppositions. John M. Frame states:

A presupposition is a belief that takes precedence over another and therefore serves as a criterion for another. An ultimate presupposition is a belief over which no other takes precedence. For a Christian, the content of Scripture must serve as his ultimate presupposition. This doctrine is merely the outworking of the lordship of God in the area of human thought. It merely applies the doctrine of scriptural infallibility to the realm of knowing. (Apologetics to the Glory of God: An Introduction. Phillipsburg: Presbyterian and Reformed, 1994. Pg. 75)

Likewise Frame states:

The lordship of Christ is not only ultimate and unquestionable, not only above and beyond all other authorities, but also over all areas of human life. In 1 Corinthians 10:31 we read, “Whether you eat or drink or whatever you do, do it all for the glory of God” (cf. Rom.14:23; 2 Cor. 10:5; Col. 3:17,23; 2 Tim. 3:16-17). Our Lord’s demand upon us is comprehensive. In all that we do, we must seek to please him no area of human life is neutral. (Ibid., pg 7)

An ultimate presupposition is not something that can be tested like other beliefs; they establish the very criterion by which all other beliefs are to be tested. The unbeliever’s presupposition of human autonomy is the lens through which all theistic arguments will be evaluated. Unless this issue is addressed at some point, we are neglecting the central issue, the human heart.