Author Archives: Joseph Torres
As of late, my time as been primarily written for various publications and course work for my doctoral program. Since the last post I have published two additional piece (with more on the way). The first, Molech’s Victory, is a theological reflection on Ireland’s recent decision to overturn its ban against abortion.
The second piece, The Cosmic Border Crisis, is a response to the “sacred cosmopolitanism” in the writing of Diana Butler Bass. There I contrast her vision of boundary-less spirituality with the robust vision of the New Heavens and Earth put forth in Scripture.
I continue to write, and, as I’ve said above, have more material coming.
It’s been a slow blog posting season for me. It’s been difficult to keep up with the coursework for my doctoral program, along with my varied other responsibilities. Thankfully, I have continued to write. Over at Truthxchange I have written two pieces on cultural apologetics, The Dawkin’s Diet, and Naming the Void.
My latest article, ‘The New Trans Challenge, has been posted on the website for truthxchange. Here is a summary of the content:
According to transhumanism, what is the chief problem with humanity? Their answer is ‘human finitude.’ Unlike the Bible, which anchors the fall of man in our moral rebellion against our glorious Creator, transhumanism sees human limitedness and physical frailty as the main problems to be overcome. Our determination of human normalcy (what is expected of the human experience in terms of physiological performance, cognitive abilities, and life-span) has not kept up with the modern technological and scientific advances. We need technologically, biologically, and ethically, to get with the program. To state the contrast again, whereas the Bible sees the problem as a broken relationship with God (a moral issue), transhumanism locates the problem with our limitedness or being (an ontological issue).
Unlike transhumanism, and in line with the radical approach of Paul himself, Christians see our physical breakdown as a sign, a signal of humanity’s estrangement from our Creator. Falleness, not finitude, is what needs transcending, and that will only come about by Spirit’s final comic revealing of the sons of God- those who belong to God by adoption through the reconciling work of Jesus Christ.
Four Views of Moving Beyond the Bible to Theology is the 2008 addition to Zondervan’s Counterpoints series. The focus of this volume is to explore four models for taking the historically embedded revelation of Scripture and applying it to challenges, answer questions, and to instruct on issues never explicitly covered in the Bible itself. Veteran Old Testament scholar Walter Kaiser defends the Principalizing method. Theologian and pastor Daniel Doriani defends the Redemptive-Historical Method. Systematic Theologian Kevin J. Vanhoozer put forth his Drama-of-Redemption approach. Finally, William J. Webb represents the Redemptive-Movement model. In addition to the primary articles and their respective responses, this volume includes three additional essays of reflection from Mark Strauss, Albert Wolters, and Christopher J. H. Wright.
Dr. Walter Kaiser’s principalizing method argues that, strictly speaking, we do not have to move beyond the Bible in order to apply its teachings to contemporary challenges. Biblical authority comes to bear on modern questions by the application of its universal principles to new concrete situations. This is done by asking what is the general teaching behind specific biblical injunctions. He actually boils this down to a four-step method. First, we must determine the central point of any text we are studying. Second, we should exegetically determine the internal reasoning process of the passage (noting links between phrases, clauses, and sentences). Third, the interpreter moves to see how each “paragraph (in prose genres), scene (in narratives), or strophe (in poetical passages) can be expressed in propositional principles” (23). This means also removing all proper names/nouns in the process to make the principle truly universal. Fourth and finally, we should present our principles and imperatives in present tense verbs. He then applies this method to studies cases on euthanasia, gender roles in the church, homosexual, and several other ethical issues.
Doriani’s Redemptive-Historical approach is one that fits with the thought of Reformed thinkers such as Gerhardus Vos, Herman Ridderbos, and Richard Gaffin. Its emphasis is on the Bible as the unfolding redemptive story of God in Christ. It rightfully warns against an interpretive flattening of Scripture that ignores different redemptive periods. Doriani also advocates a sensitivity towards genre. How Scripture communicates is just as important as what Scripture communicates. Therefore, unlike some in the Redemptive-Historical camp, Doriani advocates receiving instruction from biblical portraits and character studies (where the actions of the character receive God’s blessing and implicit approval). Like Kaiser, he offers steps for implementation. Step one is close accurate interpretation of his text. Step two is a synthesis of biblical data, “paying close attention to it place in redemptive history” (85). Step three is application with a special emphasis on the principle of imitation of Christ. Finally, step four is “adjusting a tradition application” but focusing on narrative communication. How do we find a bridge to cross from text to application? Doriani advocates as return to casuistry, “the art of resolving particular cases of conscience through appeal to higher general principles” (100). His chapter closes with case studies on architecture, gambling, and the issue of woman in ministry.
Kevin Vanhoozer’s chapter on the Drama-of-Redemption model of interpretation six to bridge the divide between theology, ethics, and the pastoral application. His goal is to fundamentally reorient his reader’s perspective on the view task of “using” the Bible. God is the divine director, with the Bible as the chief script. We are performers of the text, and moving “beyond the Bible” is akin to improvisation. The goal is the development of godly wisdom, knowing how to live in a way that is “fitting” with God plan for creation in Jesus Christ.
Perhaps the most controversial contribution is the Redemptive Movement method set forth by Webb. According to this view, Scripture at times does not present to us God’s final or ultimate ethic. Webb’s chief case study is the issue of slavery. Christians rightly, Webb argues, embrace an abolitionist ethic – though Scripture does not finally command the abolition of the institution of slavery. So how do we rightly and biblically ground this conviction? Webb says Scripture points us there through “movement meeting.” We determine this movement by observing a twofold movement. First, how Scripture’s ethic moves (in a humanizing direction) from its Ancient Near Eastern context (in the Old Testament) or it’s Greco-Roman context (in the New Testament). The second movement is the intra-scriptural development from the Old to the New covenant. Returning to the subject the slavery, we find the great humanizing contrast between Old testament slavery and it’s Ancient Near Eastern counterpart, and likewise once we move to the New Testament we read “…there is neither slave nor free… in Christ Jesus” (Gal. 3:28). Webb clarifies that this is not a meeting over in against God’s intention, but rather the meaning implicit in the Scripture itself.
As I read through each of the essays, I was struck by the fact that they were all so different and, as Wolters notes in his reflection essay, sometimes talking about very different things. In fact, I found it reassuring that nearly all of my questions, concerns, or critiques were voiced at one point or another by any one of the contributors. Furthermore, the reflection essays by Strauss, Wolters, and Wright were especially rich and added much to the discussion.
The greatest strength of Kaiser’s approach is that, by direct or indirect admission from the other contributors, principalizing is unavoidable. Unless we have grown comfortable with the idea of imposing extra biblical commands on the consciences of God’s people, there is to one degree or another no alternative sent to the principalizing impulse. But a looming danger to Kaiser’s particular brand of principalizing is its emphasis on propositionalizing, its narrow focus on ethics, and the danger of devaluing the diverse genres of Scripture. In what is perhaps an overreaction to the excesses of some of his colleagues, Doriani devotes too much time to what his approach is against, almost as much is what it is for. Furthermore, Doriani’s seven-page discussion on the attributes of Scripture, while appreciated, was simply too long in an essay that missed opportunities to positively develop his approach and clarify how his model is distinct and superior to the others. At times I found myself asking, “how is his approach more than a mere nuancing of Kaiser’s approach?” The quality of Wright’s reflection essay what such that I found myself wondering why he didn’t right the Redemptive-Historical essay, since it was a richer positive presentation than Doriani’s. The Drama-of-Redemption model was a reminder of what a fun read Vanhoozer can be, but I his essay was heavy on theory with little practical emphasis. His theological and moral applications (on a theology of Mary and a response to transgenderism) relied little on his model. His applications were generically Protestant and Evangelical with minor theatrical analogies almost ornamentally thrown in. If this were the time for Vanhoozer’s model to shine (when he is given an unlimited range of topics to demonstrate the applicability of his model), the examples he chose fell flat and worked against him. Furthermore, his approach is too dependent on the dramatic analogy. It runs the danger of implying that the fullest use of Scripture demands a mastery of the analogy itself, with all of its points of correspondence (a proposition I am confident Vanhoozer himself would strongly reject).
Finally, Webb’s article was both fascinating and stimulating, though a number of concerns still plague me. First, and this is hard to completely capture in words, but several times Webb’s comments sound a lot of like the liberal disparagement of the Protestant principle of sola Scriptura. Second, Webb appears to be too dependent on the values of most Western democracy, functionally putting them close to God’s ideal ethic than the inscripturated words themselves. Lastly, there appears to be inconsistency within Webb’s model. That is to say, given his views of “movement meaning” it would seem that writings closer to the closing of the canon would be further along the ethical trajectory than earlier portions of revelation. But Paul’s more egalitarian sound passage in Galatians 3:28, was written before his more gender restrictive language in 1 Tim. 2:12 (“I do not permit a woman to teach or to exercise authority over a man; rather, she is to remain quiet”). This is potentially devastating for his hermeneutic, but Webb leaves this objection untreated.
As many in the work note, this book is hardly the final work on the subject, and it is clear to me that each view would do well to heed the cautions and warning offered by the other camps. There is no clear “winner” is this kind of discussion, but the conversation itself is a rising tide that raises all ships.
Frame is so often an invaluable guide in navigating theological conundrums such as the following:
It often comes as an exciting discovery that doctrines that seem at first glance to be opposed are actually complementary, if not actually dependent one on another.
For Calvinists, for example, divine sovereignty and human freedom are examples of that sort of dependence and complementarity. Although at first glance those doctrines appear to be opposed to one another, a closer look shows that without divine sovereignty there would be no meaning in human life and therefore no meaningful form of freedom.
And if our concern for freedom is essentially a concern to maintain human ethical responsibility, we should observe that divine sovereignty is the source of human responsibility. Because the sovereign Lord is the cause of an authority over human responsibility, we can say that God’s sovereignty—His absolute lordship—establishes human responsibility.
Thus Scripture often places the two doctrines side by side, with no embarrassment or sense of impropriety whatsoever (cf. Acts 2:23; 4:27f.; Phil. 2:12f.). Human responsibility exists no “in spite of” but “because of” God’s sovereignty. Not only are the two compatible; they require each other.
—John Frame, The Doctrine of the Knowledge of God (Phillipsburg, NJ: P&R, 1987), 268.
Again, Russell Moore warns us against a false sense of cultural success:
The idea of the respectability of Christian witness in a Christian America that is defined by morality and success, not by the gospel of crucifixion and resurrection, is just another example of importing Jesus to maintain one’s best life now.
…If we see the universe as the Bible sees it, we will not try to ‘reclaim’ some lost golden age. We will see an invisible conflict of the kingdoms, a satanic horror show being invaded by the reign of Christ. This will drive us to see who our real enemies are, and they are not the cultural and sexual prisoners-of-war all around us. If we seek the Kingdom we will see the devil. And this makes us much less sophisticated, much less at home in modern America.
… If the kingdom is where Christ is, then we dare not assume the power of the state for the purposes of the church, and we dare not subordinate the ministries of the church to the authority of the state, The kingdom is defined by the gospel and the gospel is defined by the kingdom. If the gospel is abstracted from kingdom, then our mission is simply about the initial evangelism of new believers If we abstract the kingdom from the gospel, though, then the kingdom be about mere morality, and, thus, an easy client from the pretend Messiah of state power. The gospel is a gospel of the Kingdom of Christ.
-Russell Moore, Onward: Engaging the Culture Without Losing the Gospel, 65
Powerful words from Russell Moore:
As American culture changes, the scandal of Christianity is increasingly right up front, exactly where it was in the first century. The shaking of American culture will get us back to the question Jesus asked his disciples at Caesarea Philippi: “Who do you say that I am? As the Bible Belt recedes, those left standing up for Jesus will be those who, like Simon Peter of old, know how to answer that question. Once Christianity is no longer seen as part and parcel of patriotism, the church must offer more than ‘What would Jesus do?’ moralism and the “I vote values” populism to which we’ve grown accustomed. Good.
A church that assumes the gospel is church that soon loses the gospel. The church now must articulate, at very phase, the reason for our existence, because it is no longer an obvious part of the cultural ecosystem. That articulation of the gospel will mean engagement because the most pressing issues are not ancillary to the gospel, in the way some other cultural and political issues are. The temptation will be, as always, to overract to the sins and foibles of the last generation, with a pullback altogether in an attempt to avoid culture wars and social gospels. A recalibration is called for, to be sure. We are a different people facing a different context. But if we see the cosmic contours of the gospel, we must not swing into a kind of libertarian spirituality that reduces the gospel simply to matters of personal salvation and personal morality. First of all, the culture increasingly finds personal salvation and personal morality to be themselves politically problematic. There is no cordoning them off from a culture in which the personal is the political.
More importantly, an attempt at wholesale withdrawal might exempt us from some of the hucksterism and moralism of some figures in our parent’s and grandparent’s generations but it will take us back to the opposite errors of some in our great grandparents generation, back to divorcing the gospel from the kingdom, the love of God from the love of neighbor. We could shrug off our social witness altogether, as a defense against legalism. But we would be wrong, and we would, ironically, fall into a pharisaism of the other side, building hedges around a temptation to avoid falling into it. More than that, we would be abandoning a post to which we were assigned and from which we have no permission for leave. The test will be we can engage the culture without losing the gospel.
-Russell Moore, Onward: Engaging the Culture Without Losing the Gospel, 25, 26
Too frequently we hear that the contemporary worship service is a wholly novel invention. Songs, sermon, and even Sunday worship were later man-made tradition. For folks who advocate this kind of thinking, the goal is to “move back to Bible,” to the kind of informal, liturgy-free gatherings of the first Christians. But there’s a problem with this thesis: It’s not grounded in real history. We we dig below the surface rhetoric, we realize that the basic structure of ancient worship service are fundamentally similar to what Christians experiences each Sunday morning. On this, Kevin DeYoung writes:
Moreover, an examination of early church documents like Clement’s Epistle to the Corinthians (c. 95), Ignatius’ Epistle to the Smyrnaeans (c. 112), The Didache (early second century), The First Apology of Justin Martyr (c. 155), and The Apostolic Traditions of Hippolytus (c. 200) show the existence of specific worship orders in the early church, including responsive readings, Communion instructions, liturgical responses, prayer formulas, blessing formulas, and various rules for teachers and preachers.35 Our worship does not need to be identical to that of the early church, especially when we move outside the New Testament to the testimony of the church fathers, but to argue for a completely spontaneous, structureless, antiliturgical, brand-new-every-week worship service in the first centuries of the church is an argument against the plain facts of history.
Think of what we find in the New Testament: a holy meal celebrated frequently (Lord’s Supper); an initiatory rite signifying those who belong to the Christian community (baptism); a day set apart (the “Lord’s Day” mentioned by John in Rev. 1:10, probably alluded to by Luke in Acts 20:7, and referenced by Pliny and Justin Martyr); the singing of psalms, hymns, and spiritual songs (Eph. 5:18-20); the probable recitation of other hymns or confessional poems (Phil 2:6-11; Col. 1:15-20; 1 Tim. 3:16 ); the teaching and reading of Old Testament Scripture (1 Tim. 4:13); contemporary epistles commanded to be read in the churches (1 Thess. 5:27). Add to this list numerous doxologies (e.g., Gal. 1:5) and benedictions (e.g., Gal. 6:18), liturgical “amens” (1 Cor. 14:16), holy kisses (Rom. 16:16), and the “maranatha” (quite possibly a set prayer for after Communion [1 Cor. 11:26; 16:22]), and even future liturgical formulas to be repeated and sung by the saints and angels in heaven (see examples in Revelation chapters 4-5, 7, 11, 15-16, 19, 22). We see evidence of patterns and structure all over the place.
-Kevin DeYoung & Ted Kluck, Why We Love the Church: In Praise of Institutions and Organized Religion, 126-127.
For this we can be thankful. Though there have certainly been changes and adaptations in church liturgy over the millennia, by God’s grace much has remained faithful on essential matters.
In the following quote, Edmund Clowney (the first president of Westminster Theological Seminary) encourages us to press into the riches of the biblical witness in the face of our cultural challenges:
“The Christian answer to relativism is theological: the reality of the Creator God. He is both Creator and Interpreter. Made in his image, we have a relationship to the created universe that is not illusory. He is free to reveal himself in time and space, and in the languages of the cultures that develop in human history. Christian theology takes seriously the cultural contexts in which his revelation is given, and the Christian mission takes seriously the cultural contexts it addresses. Hermeneutical studies have reminded us that our own culture has an impact on both tasks. But so does God’s word have an impact on all languages and cultures. Confronted with God’s revelation, our own understanding changes, and we alter our assumptions. Not a circle, but a spiral of clearer conception and communication of the message results. God has made his truth communicable; he calls us to ‘think his thoughts after him.”
-Edmund Clowney, The Church, 177
My article, Paul and the Slave Girl: Racism and the Great Gospel Narrative (posted earlier this week, and up for about a mere hour) was picked up by Mere Orthodoxy. Please take a look.
Of course, this post might more rightly be titled, the Bavinckian flavor of Cornelius Van Til. For those familiar with the thought of Van Til, it’s well known that Dutch Reformed theologian Herman Bavinck was a huge influence on his thought. I myself knew this in principal, up until I started to read Bavinck myself. Though Van Til himself at times pointed out difference between them, there are numerous times in which readers can be downright confused as to what thinker they are reading. Many passages in Bavinck read so very Van Tillian. Here is a passage in which Bavinck explains the foundational convictions of the Christian apologist:
Apologetics cannot precede faith and does not attempt a priori to argue the truth of revelation. It assumes the truth and belief in the truth. It does not, as the introductory part or as the foundational science, precede theology and dogmatics. It is itself a theological science through and through, which presupposes the faith and dogmatics and now maintains and defends the dogma against the opposition to which it is exposed. Thus understood, apologetics is not only perfectly justified but a science that at all times, but especially in this century, deserves to be seriously practiced and can spread rich blessing all around.
First of all, it has the immediate advantage of forcing Christian theology to take deliberate account of the grounds on which it is based, of the principles on which it is constructed, and of the content it has within itself. It brings Christian theology out of the shadows of the mysticism of the human heart into the full light of day. Apologetics, after all, was the first Christian science.
Secondly, it teaches that Christians, even though they cannot confer faith on anyone, need not hide from their opponents in embarrassed silence. With their faith they do not stand as isolated aliens in the midst of the world but find support for it in nature and history, in science and art, in society and state, in the heart and conscience of every human being. The Christian worldview alone is one that fits the reality of the world and of life.
And finally, if it seriously and scrupulously performs its task, it will very definitely succeed in impressing opponents with the truth of Christian revelation, refuting and silencing them. It cannot truly convert people to God. Not even the preaching of the gospel is able to do that; only God, by his Spirit, can accomplish that. But subject to this working of God and as a means in his hand, apologetics, like the ministry of the Word, can be a source of consummate blessing. For this fact the early centuries of Christianity offer abundant evidence.
-Herman Bavinck, Reformed Dogmatics, Vol. 1, 515.
Likewise, the Dutch Master writes, “The foundations of faith (principia fidei) are themselves articles of faith (articuli fidei), based not on human arguments and proofs but on divine authority. The recognition of revelation, of Scripture as the Word of God, is an act of faith as well as its fruit” (109). Compare complimentary statements from Van Til himself:
Incidentally we remark that our acceptance of the Scriptures does not depend upon our argument for the absolute God and our argument for the absolute God does not depend upon our acceptance of the Scriptures. We say that one does not depend upon the other because they are mutually involved in one another and quite inseparable. Our concept of God as absolute is a matter of fact taught nowhere but in Scripture. That is as we should expect, since Scripture itself is necessary because of man’s departure from the knowledge of God. Scripture is nothing but God’s self – testimony to the sinner as once God’s self – testimony came to man through man’s own consciousness and through God’s thought communication in paradise. Hence too it is only by his internal testimony in our hearts, that is, through the regeneration wrought by the Holy Spirit that we believe his own external testimony as it lies before us in scripture. (Cornelius Van Til, Psychology of Religion)
It is true that no method of argument for Christianity will be acceptable to the natural man. Moreover, it is true that the more consistently Christian our methodology, the less acceptable it will be to the natural man. We find something similar in the field of theology. It is precisely the Reformed Faith which, among other things, teaches the total depravity of the natural man, which is most loathsome to that natural man. But this does not prove that the Reformed Faith is not true. A patient may like a doctor who tells him that his disease can be cured by means of external applications and dislike the doctor who tells him that he needs a major internal operation. Yet the latter doctor may be right in his diagnosis. …… It is upon the power of the Holy Spirit that the Reformed preacher relies when he tells men that they are lost in sin and in need of a Savior. The Reformed preacher does not tone down his message in order that it may find acceptance with the natural man. He does not say that his message is less certainly true because of its nonacceptance by the natural man. (Cornelius Van Til, The Defense of the Faith)
Reading both authors is mutually beneficial to all, and equips us with navigating the contemporary hostility of our culture.
One of the strongest arguments for the existence of God is the transcendental argument. I’ve covered elsewhere (see links below), but this all-encompassing argument claims that to deny the existence of the Christian God is to uncut the very meaningfulness of the most important everyday realities we take for granted.
This is all bold and exciting stuff, but so often it can seem distant from the central truths of the Christian faith. It can feel like a far cry from the gospel of Jesus Christ.
But is this true?
I suggest that once we move past that initial sentiment, and reflect among what’s being taught in the transcendental argument, we’ll see that a proper handling of the argument actually creates a bridge, not a hindrance, to the gospel.
So let’s reevaluate the claims of the transcendental argument and see what it tells us about God and man.
What the argument tells us about God. The argument clearly communicates God as the one with whom we have to do. God is there, and he is not silent. In knowing anything about the world we, in fact, know the one true and living God.
Furthermore, we learn…
- only God accounts for the causation of the universe. This means he has the power to accomplish all that he wants to.
- God is the very standard of good and righteous behavior mean that he is not passive in evaluating our behavior (whether expressed in thought, word, or deed), and stands against our unrighteousness.
- God’s existence accounts for rationality and the laws of thought. This means that in our moments of intellectual clarity we reflect God, and when we reason against him we are turning his good gift against him.
What the argument tells us about humanity. But the argument goes further. Not only does it tell about who God is, but it tells us who we are.
- Man receives God’s revelation of himself through the things God has made.
- Man suppresses that revelation of God because of his hostility toward God
- Those who search (in vain) for alternate groundings for the laws of thought are not running toward rationality and logic, but running in the exact opposite direction.
And so if the argument is sound, it pulls back the curtain and reveals what is really going on. God, the true God, is revealed everywhere, in and through every created thing, to every human being. The unbeliever is ultimately not a Christian because they lack information, or require superior rational arguments. They have a deep-seated hostility toward the true God.
This is why the transcendental argument is an incredibly powerful tool in the apologist’s toolbox. It is a multifaceted argument, one that not only argues for the existence of God, but reveals man’s sin, and naturally leads to a biblical solution to the problem: the gospel.
Whereas the revealation of God in the created order is sufficient only to condemn us for our sin, the gospel reveals that the final Judge is also gracious and merciful. The gospel reveals the character of God as generous and forgiving, something the philosopher will search for in vain in their “first principles.” The gospel reveals that God can grant the power to overcome humanity’s rebellion and by the Spirit give him the ability to think God’s thoughts after him.
For more, see
Since Jan. 22 was National Sanctity of Human Life Day it’s only right that I passed along among material that further demonstrate the logic of the Pro-Life position. The following was written by Dr. Scott Klusendorf, and originally posted on the Crossway Blog. Immediately after Dr. Klusendorf’s piece you will find a brief clip debunking the outrageous claim of Planned Parenthood that only 3% of their services are abortions.
10 Things You Should Know about Abortion
1. Pro-life advocates present a formal case for their position.
That case is summarized in the following syllogism:
- P1: It is wrong to intentionally kill an innocent human being.
- P2: Abortion intentionally kills an innocent human being.
- C: Therefore, abortion is wrong.
2. A pro-life advocate can defend that syllogism in 1 minute or less.
“I am pro-life because the science of embryology establishes that from the earliest stages of development, you were a distinct, living, and whole human being. You didn’t come from an embryo; you once were an embryo. True, you were immature and had yet to visibly develop, but the kind of thing you were was not in question. And there is no essential difference between the embryo you once were and the adult you are today that justifies killing you at that earlier stage of development. Differences of size, development, environment, and dependency are not good reasons for killing you then but not now.”
Learn more about defending the pro-life view.
3. That abortion intentionally kills an innocent human being is conceded by many who perform and defend the practice.
Abortionist Warren Hern writes, “We have reached a point in this particular technology [D&E abortion] where there is no possibility of denying an act of destruction. It is before one’s eyes. The sensations of dismemberment flow through the forceps like an electric current.” Feminist Camille Paglia frankly admits, “abortion is murder, the extermination of the powerless by the powerful. Liberals for the most part have shrunk from facing the ethical consequences of their embrace of abortion, which results in the annihilation of concrete individuals and not just clumps of insensate tissue.” Feminist Naomi Wolf calls aborting a human fetus a “real death.”
4. The Bible is pro-life even if the word “abortion” does not appear.
Scripture is clear that all humans have value because they bear the image of their maker (Genesis 1:26-28; James 3:9). In laymen’s terms, that means humans are valuable in virtue of the kind of thing they are rather than some function they perform. Humans have value simply because they are human.
Because humans bear the image of God, the shedding of innocent blood is strictly forbidden (Exodus 23:7; Proverbs 6:16-19; Matthew 5:21). Abortion is the intentional killing of an innocent human being. Thus, the passages in Scripture that forbid the shedding of innocent blood apply just as much to the unborn as they do every other innocent human being.
5. The Bible’s alleged silence on abortion does not mean that its authors condoned the practice.
Prohibitions against abortion were largely unnecessary in biblical times. In a culture where children are a gift and barrenness is a curse, and where a nation’s destiny depends on parents having lots of children, abortion is unthinkable.
6. Preaching on abortion is not a distraction from the Great Commission responsibilities of the local church, but integral to it.
- P1: In the Great Commission, Christ charged the church to go make disciples.
- P2: The way we make disciples is to “teach them to obey” his commands.
- P3: One of those commands is that we are not to shed innocent blood.
- P4: Abortion is the shedding of innocent blood.
- C: Therefore, preaching on abortion relates to the Great Commission responsibilities of the local church.
7. The pro-life position does not rely on personal perspectives.
To assert that only women can speak on abortion is to commit the ad hominem fallacy—that is, attacking the person rather than the argument he or she presents. It also raises a troubling question: which women get to speak?
Indeed, even among feminists supporting abortion, there is no single perspective on the issue. Feminist Naomi Wolf calls abortion “a real death” while feminist Katha Pollitt thinks it no different than vacuuming out your house. In short, while gender perspectives on abortion help us understand personal experience, they are no substitute for rational inquiry. Rather, it is arguments that must be advanced and defended. After all, pro-life women use the same arguments as pro-life men.
8. Pro-life Christians tell a better equality story.
Does each and every human being have an equal right to life, or do only some have it in virtue of some characteristic that may come and go within the course of our lifetimes? Indeed, the abortion-choice position undermines human equality. That is, if humans only have value because of some developed characteristic like self-awareness that none of us share in equal measure, it follows that since that characteristic comes in varying degrees, basic human rights come in varying degrees. Human equality is a myth!
Theologically, it’s far more reasonable to argue that although humans differ immensely in their respective degrees of development, they are nonetheless equal because they share a common human nature made in the image of God.
9. Abortion-victim photography changes the narrative.
As Gregg Cunningham points out, when you show abortion pictures, “abortion protests itself.” Ephesians 5:11 says, “Take no part in the unfruitful works of darkness, but instead expose them.” Nearly every successful social reform movement since the dawn of the 20th century has used disturbing imagery to convey evils that words alone are powerless to convey.
Disturbing images change how people feel about abortion while facts and arguments can change how they think. Both are vital in changing behavior. Our opponents concede this. “When someone holds up a model of a six-month-old fetus and a pair of surgical scissors, we say ‘choice’ and we lose,” writes feminist Naomi Wolf.
10. The remedy for post-abortion guilt is not avoidance. It’s forgiveness.
Abortion pictures are painful to see. But used properly, they set the stage for the good news of the gospel, which alone heals us from our sin. Pictures do the hard work of making sin concrete so that I can use my words to soothe and bring hope.
Post-abortion men and women do not need an excuse. They need an exchange: Christ’s righteousness for their sinfulness. Like all forgiven sinners, post-abortion men and women can live each day assured God accepts them on the basis of Christ’s righteousness, not their own.
Scott Klusendorf is the president of Life Training Institute, where he trains pro-life advocates to persuasively defend their views. He is the author of The Case for Life: Equipping Christians to Engage the Culture.
It should go without saying that apologetics includes arguments for the truth of Christian claims. That much seems obvious. But that’s not what apologetics is about. When framed in the proper biblical context, apologetics really falls under the umbrella of evangelism. The goal is to bring the person to whom we speak to Jesus, to recognize his Lordship, to savor the benefits of the God’s love in Christ, and to get them excited about what God is doing in the world through his people.
Again, don’t get me wrong. Arguments are important. We construct arguments in order to show the logic behind Christian truth claims, and to demonstrate their coherence with other things we believe to be true. We construe arguments to persuade that obedience to Christ’s lordship actually benefits humanity. But any view that asserts that apologetics is primarily about winning arguments runs the danger of engaging in a philosophical parlor game, which usually winds up taking the form of endless philosophical distinctions, qualifications, and rebuttals. There’s also the proverbial danger of winning the abstract argument and losing the person. As John Frame has said (echoing Nicholas Wolterstorff), persuasion is person variable. He writes,
We are not seeking merely to validate statements but persuade people. Justification is a person-oriented activity. In trying to justify our beliefs, we often seek to persuade others and sometimes ourselves, but there is always some persuasion being attempted… If we ignore the element of persuasion or “convincingness,”…we may find ourselves constructing perfectly valid and sound “proofs” that are of no help to anyone. (Doctrine of the Knowledge of God, 151, 152)
Likewise, as nearly any work on interpersonal communication will inform you, often times a person’s words are not the main thing on which to set our focus. Of course in written communication (online dialogue etc.) the clarity and cogency of arguments are crucial. I don’t want to downplay that. But in interpersonal communication, reading the person is even more important than addressing the propositions. I suspect that is why Jesus not-too-infrequently seems to respond to questions and objections in way that both get to the heart of the matter, and seemingly avoid the actual words of his objector.
This is where intuition is vital. Do the person words strike you as angry? Fearful? Disappointed? For this reason, we should “be quick to hear, slow to speak, slow to anger” (James 1:19). If you don’t listen to the issue underneath the issue, we miss an opportunity to address the underlying roadblock. “If one gives an answer before he hears, it is his folly and shame” (Prov. 18:13).
All this means, yes, we must learn the facts. Yes, we should familiarize ourselves with the arguments. But when we bring them out, how we present them, and to what degree our apologetic should take the offense is left to the wisdom that comes with listening. Get curious. Ask questions. The more they speak, the better equipped you become (if you’re truly giving them the self-denying gift of listening) to hear their heart. The better equipped you are to speak the truth in love in a way that doesn’t treat the person like an abstract philosophical position. In listening you will grow ability, and desire to see the person with whom you are commenting Christianity as a real person with hopes, fears, misunderstandings, and yes, idols.
“The heart of the wise makes his speech judicious and adds persuasiveness to his lips” (Prov. 16:23)
The following is a brief discussion I had with Lisa Fields and Cam Triggs from the Jude 3 Project on the topic of apologetic methods.
Here we cover (among others) the follow questions:
- What are the different methods of apologetics and who are their models?
- Why is it important?
- What are some of the traditional arguments for God’s existence?
- How can a person utilize these arguments in everyday encounters with unbelievers?
I hope you find this beneficial.