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Posts Tagged ‘Apologetics’


From the 20th century, Francis Schaeffer cast a long shadow that is still seen in the 21st. L’Abri and his disciples like Os Guinness, Jerram Barrs, and Nancy Pearcey continue his work. I enjoyed his book True Spirituality, but got bogged down in He is There and He Is Not Silent. I’ve been meaning to read some of his other books.

As a result, I decided to read Schaeffer on the Christian Life: Countercultural Spirituality by William Edgar on my study leave. Reading a book in this series has been my practice for the last few years. As I consider our changing place in American culture, I thought this would be a helpful read. In some ways it was. In other ways it wasn’t as helpful as I’d hoped.

The book was written by one of his disciples: William Edgar. Edgar was a college student seeking truth when he visited L’Abri and met with Schaeffer. Francis was instrumental in his conversion and growth as a Christian. He teaches apologetics at Westminster Theological Seminary in Philadelphia.

He begins the book with that personal reflection of his experience with Fran, as close friends like Edgar called him. This volume is not hagiography, however. He’s honest about Schaeffer’s shortcomings. He tries to present a balanced volume, and I believe he succeeds.

One of the flaws that Edgar mentions is his interaction with Cornelius Van Til, who was his professor for a time. Their apologetic method was very similar, but they seemed to dwell on their differences. In Edgar’s opinion they often talked past one another, as is often the case in such debate.

He then moves to Schaeffer’s life in two parts. The first is his early life, and life after the beginning of L’Abri. Little is known of his ancestors prior to his grandfather’s arrival in America in 1869, after the Franco-Prussian War. He apparently burned all of the family records.

His father only received a 3rd grade education. He apparently was a thoughtful man, as Fran would later reflect that working-class people could be deep intellectually. He worked hard, including time in the Navy. They attended a Lutheran church and believed the gospel. They would struggle financially even as they tried to leave behind the poverty of their parents. As a result, they only had one child (Francis). No books were in the house. The only vacations were trips to nearby Atlantic City.

In addition to this obstacles, Francis likely had dyslexia. Despite this he had a thirst for knowledge. He was driven by consistency. He wanted it to all fit together. He had an interest in Greek philosophers. He read the Bible through so he could reject it with integrity. Instead he became convinced that it was the most consistent way of looking at life that answered all the big questions.

At college he met Edith, who grew up in China because her parents served as missionaries with the China Inland Mission. This experience may have influenced L’Abri’s position as a “faith mission” (not sharing financial needs with others but simply praying for them). They both attended a meeting at First Presbyterian Church to hear a Unitarian attempt to refute Christianity. She responded to him citing J. Gresham Machen and Robert Dick Wilson from the new seminary down the street. This caught Francis’ ear and attention. He walked her home and requested she break off a date with another young man to go out with him. They were well suited for each other and complemented each other well.

Francis would end up at the new seminary, Westminster, as a student. There were two issues that the seminary left open: the millennium and Christian liberty. This would become a big issue in the also new Orthodox Presbytery Church in addition to the seminary. The last exam that Machen administered was to Francis, at his bedside.

Some in the community forming around Westminster and the OPC were historic premillennial and abstained from Christian liberties. They struggled with those who weren’t so inclined. It was not enough for them to separate from the Presbyterian Church in America (the liberal northern denomination that no longer exists and not to be confused with current PCA), and they separated from the OPC to found the Bible Presbyterian Church.

This was pertinent for his spiritual crisis. Schaeffer realized that he was not gracious and kind to those with whom he disagreed. He realized he was wrong. Hopefully most of us come to this understanding as we age in years and mature in Christ. That is counter-cultural in this age of outrage. It is one thing Edgar probably could have spend more time.

While the pastor of a church in St. Louis, God seemed to be calling Schaeffer to Europe. When he left St. Louis, his friend and one of my former professors Elmer Smick took over his responsibilities. At this time Schaeffer met Martyn Lloyd-Jones who similarly called evangelicals to leave the Church of England. He also met C. Everett Koop (who treated his daughter) and Hans Rookmaaker who would become life-long friends.

Image result for L'AbriSchaeffer talked much culture and was often critical. His views were not the conservatism of, say, D. James Kennedy, but those of the revolutionary. While they may have overlapped at points, Schaeffer wanted Christians to buck the trends and lived in a counter-cultural fashion. This was to exhibit the reality of Christianity.

His spiritual crisis in 1951-52 resulted in True Spirituality. It was about living in the reality of Christianity. We are really guilty, and Jesus has really made atonement for sin. Schaeffer stressed the authority of Scripture. “Wherever it touches upon anything, it does so with true truth, but jot with exhaustive truth …” He focused on propositional truth as conveyed by the Scriptures. The Bible spoke about how things really were.

A large part of his apologetic was to point out to people how their worldview didn’t match up with their lives, and often couldn’t. He looked for the inconsistency, the borrowed capital (as David Bahnsen calls it) of their view. He wanted to bring people to square with reality.

“All of us battle with the problems of reality … Reality is not meant to be only creedal, though creeds are important. Reality is to be experienced on the basis of a restored relationship with God through the finished work of the Lord Jesus Christ on the cross.”

This brings freedom to the Christian. We are free from the bonds of sin and the bonds of legalism to live free in Christ to live godly lives of faith and love as expressed in the Ten Commandments. That is because we’ve been delivered from the Law’s loud thunder. Still sinners, we have both died with Christ and die daily. Self-denial is a central reality in the Christian life.

As subversives we sometimes have cobelligerents: people with whom we agree on a particular issue but do not share the Christian faith and worldview. This seems to be his view of common grace. We both see the truthfulness of this issue and work together even though we don’t see all of life the same way.

Prayer was an important and ordinary part of life at L’Abri. Edgar draws heavily here from Edith’s writings. He often does this since her writings were more about the practical aspects of their lives while Francis was looking at the bigger pictures. This was one of the ways their writings complemented each others’. Prayer is one of the ways we show we believe in God- we rely on Him in prayer. The cross invites us to ask for His help.

In terms of guidance, Edith writes that they didn’t really have a long range plan for L’Abri. They responded to the challenges that came their way. As finite people, making grand plans we can’t actually accomplish didn’t seem to make sense to her. As I face the realities of pastoral ministry, this seems to be what happens no matter how much I want to plan long-range. Cavman plans and God laughs.

Edgar then moves us into the topic of affliction which will surely come upon Christians in various forms. He addresses how Schaeffer dealt with Albert Camus’ dilemma as expressed in the plague. Do you fight against God to seek a cure or against humanity by rejecting one? Schaeffer sees this as a false dilemma. God loves humanity and to fight for a cure would be to fight on God’s side. In Camus’ atheistic world, there is no way to evaluate good and evil, there is no standard of justice.

Schaeffer had a complex relationship with the Church. He loved the Church as Christ’s bride. But he was critical of the ways the evangelical church strayed from its calling. Many who spent time at L’Abri would struggle in church life as a result. Schaeffer would not point to external problems like modernism or liberalism as the Church’s biggest threat, but to trying to fulfill its calling the power of the flesh. The middle class evangelical church is also risk adverse. We don’t want to risk our middle class life and compromise as a result.

“Schaeffer taught the general principle of form within freedom, an freedom within form- especially in the church.” They were not antitheses but needed on another to be meaningful. Jesus has set us free and life finds form within this spiritual freedom. We have patterns that emerge. Within those forms we are able to enjoy a measure of freedom. As one who needs to know the boundaries but wants to play within them rather than be straitjacketed by them, I grasp this. Form is meant to be a guide, not stifling.

“Unlimited freedom will not work in a lost world; some structure and form are necessary.”

He then moves into engagement with the world. This is the application of a revolutionary Christianity to a fallen world. His expectations were not perfectionism- either in the Christian life nor in society. The historical (having taken place in space & time, not simply the belief of the Church) Christianity has historically changed the cultures in which it has taken root like yeast affects dough. It speaks to the issues of any day, calling society and individuals to forsake sin.

As I noted, this book stirred up an interest to read more of him. I saw ways that I had been greatly influenced by what I have read of his. Or picked up from professors who read him.

I tended to see this book as more like Schaeffers views on a variety of subjects than how to live as a Christian in this world. It seemed less than helpful in this regard. It seemed too philosophical at times. Perhaps it was just how Edgar structured the book, and the big themes he addressed. I was left without it making a big impression on me as other volumes in this series have. Interesting? Yes. Impactful? We’ll see.

“I have never met anyone anywhere like Francis Schaeffer, who took God so passionately seriously, people so passionately seriously, and truth so passionately seriously.” Os Guinness

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For quite some time I’ve been utilizing triperspectivalism to understand, apply and communicate the Scriptures and theology. I have wished that John Frame would release an introductory book for people. It is tough to invite everyone to read books like The Doctrine of the Knowledge of God. His shorter systematic theology, Salvation Belongs to the Lord, has a section on triperspectivalism. But a small book that I could hand out to those intimidated by big books would be great.

If you read that first sentence and thought “what in the world is triperspectivalism?” this book is for you.

“Triperspectivalism is simply a teaching tool to help us grasp some of the deep things in Scripture. It highlights a pervasive pattern of three-fold distinctions, or triads, in the Bible.” Don Sweeting from the Forward

Theology in Three Dimensions: A Guide to Triperspectivalism and Its Significance is incredibly short (about 90 pages) and each chapter has review questions to help people process the information. It is therefore a relatively quick read. Frame has chapters on:

  1. Perspectives
  2. Perspectives and the Trinity
  3. The Threefold Gospel
  4. Perspectives in All of Life
  5. The Normative Perspective
  6. The Situational Perspective
  7. The Existential Perspective
  8. What to Do with Perspectives

“A perspective, literally, is a position from which a person sees something. … Ultimately, all this knowledge comes to me through my own body- through my senses and the operations by which my brain organizes my sense impressions into knowledge.”

While Frame speaks of three perspectives on truth, these perspectives are distinguished but not separated from one another. They include each other. The normative has to do with authority. God possesses all authority and gives His Word to us as a source of authority. The Word does not simply give norms, but describes our situation and ourselves. God exercises His authority in controlling our situations (circumstances). These circumstances reflect both His norms and our influence as sinners. God exercises His authority and control as He is present in creation and with His people. He is not to be confused with creation, but is present. This provides a brief example of where John Frame goes with this.

“These are multiple perspectives, but they all are part of the general personal perspective that constitutes my experience and assessment of the real world.”

I will come back to blog on the Trinity and his understanding of God’s simplicity in particular. This has been the subject of a recent controversy. I will also come back to blog on apologetics and how he things triperspectivalism can rescue use from the tribalism that divides the church in terms of apologetics. He lamented this tribalism after the death of R.C. Sproul last week. He and Sproul were born in raised around Pittsburgh, had a love for philosophy and studied it, and both taught systematic theology. He expressed that the fact that he and R.C. were on different apologetic teams may have been part of why they didn’t become friends. The fact that spent most of their time teaching in different parts of the country (before the days of the internet) didn’t help either.

It is hard for me to fully judge this volume. I tried to suspend my knowledge and view it as one who doesn’t think triperspectivally. But I ultimately couldn’t. I enjoyed the volume and thought he communicated his material clearly. But I didn’t arrive to the book with contrary presuppositions or “innocence”. My presupposition was that he is on to something very helpful and illuminating.

So, if you aren’t familiar with triperspectivalism and read this let me know how clear it is. I’m not so much concerned with whether he convinces you but if you understand it when done with reading the book.

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Many years ago, C.S. Lewis was not the only prominent Christian to do a series of radio addresses. J. Gresham Machen gave a series of addresses on the person of Jesus in 1935. These are collected in The Person of Jesus: Radio Addresses on the Deity of the Savior.

When he gave these, he had already resigned from Princeton Seminary to form Westminster Theological Seminary in 1929. Having set up an independent missions board, Machen was battling in the church courts. In 1936 he would be suspended and found the Orthodox Presbyterian Church. He would fall ill and pass away on January 1, 1937. As a result, these are among the last public words from Machen whose most important works had already been written.

In the course of the addresses, Machen lays out the objections of liberal theology and secularism to the deity of Christ, and positively puts forth the case for Jesus as the second person of the Trinity. Machen was at the forefront of the struggle against liberalism as evidenced by his books Christianity and Liberalism, and The Virgin Birth of Christ. He lays out all of this in a very simple, understandable manner. In other words, he doesn’t come across as an academic, but one addressing the common man that they may believe. This was his goal, that people would believe that Jesus was God the Son and Savior.

While interacting with liberal views, you’d think such a man might sound bitter, but he doesn’t. He succinctly addresses their presuppositions, and brings us back to Scripture to show that the Jesus of liberalism is a fiction.

There are seven addresses presented here. The first is on the Triune God, explaining briefly the biblical doctrine of the Trinity. He covers a lot of ground in a short time, including God’s communicable and incommunicable attributes. He does recognize mystery in that finite man can’t comprehend the infinite God, but that we can understand what God reveals to us. For him, the OT assumes the Trinity while it is taught in the NT. He gives a few of the places we look to in order to understand where we find this doctrine.

He then moves to the deity of Christ. The problem he addresses is the differing understanding of this phrase. People have different definitions so you may think you are in agreement when in reality you aren’t. His personal and denominational history does arise here as men with a liberal understanding of this phrase entered the ministry and subverted congregations and denominations. We must have a biblical understanding of God to understand what it means that Jesus is God.

He continues with whether or not the Bible teaches the deity of Jesus. In discussing the meaning of Messiah, he brings the audience to Daniel 7 to show that the Son of Man is a representative of the people but not also a supernatural figure. He connects Malachi’s coming of the Lord with the angel’s words to Zachariah about John the Baptizer. He precedes Jesus who is Jehovah coming to His people.

Machen then turns to the Sermon on the Mount to address another way people try to avoid the divinity of Christ to focus on a great teacher. He shows how the sermon both assumes the deity of Jesus, and reveals this authority. Jesus has authority as law giver and judge of humanity. He isn’t just a rabbi. He pronounces blessings on those who obey Him and curses on those who don’t.

In What Jesus Says About Himself, Machen brings us back to Daniel 7 to understand the Son of Man sayings of Jesus. This covers some similar ground as the previous chapter. It focuses on the more explicit sayings.

The last two chapters focus on miracles. The first focuses on miracles in general and the second on the resurrection. Miracles are often a stumbling block for people. If we removed them, like Thomas Jefferson did, “It would be far easier to believe, but then, you see, it would not be worth believing.” We don’t need another teacher; we need a Savior. Machen then spends some time on the subject of David Friedrich Strauss’ book Life of Jesus as an attempt to find the “real” Jesus. Strauss argued against finding rational explanations for accounts of miracles, as liberals had been doing. He asserted they were myths, pure and simple. Now skepticism about the whole Bible emerges. How can you find the real Jesus? How can you find the source to sort this out? We can’t escape a supernatural Jesus. If we follow Bultmann we get to a Jesus we can’t believe in, a phantom of sorts.

The greatest miracle is the resurrection of Jesus. Without this none of the others really matter. While the resurrection is often debated, what is not debated is the effect on the disciples. They changed from people hiding for their lives. to people who spread Christ’s message around the world often as the expense of their lives. It spread peacefully, not at the edge of the sword like some other religions. What changed these men and woman?

The only coherent answer is what the New Testament claims, that Jesus rose from the dead. He also mentions some of the ways the reality of the resurrection is denied, like the “vision theory”: they all had a similar vision of Jesus. Machen notes that this “means that the Christian church is founded upon a pathological experience of certain persons in the first century of our era”. He also brings up the “spiritual resurrection” theory. But Christianity is based on an event, recorded in Scripture with eyewitnesses who could be questioned at the time of its writing.

“What we are trying to establish is not the resurrection of any ordinary man, not the resurrection of a man who is to us a mere x or y, not the resurrection of a man about whom we know nothing, but the resurrection of Jesus. … It is unlikely that any ordinary man should rise; but it is unlikely that this man should not rise; it may be said of this man that it was impossible that he should be holden of death.”

These addresses by Machen are a handy apologetic tool for people wondering who Jesus really is. It is not technical, but for the average person. It does not presuppose much knowledge of the Bible. It is brief, not overly complex, and to the point.

“The direct evidence for the resurrection must be taken together with the total picture of Jesus in the Gospels, and then that must be taken in connection with the evidence for the existence of God and the tremendous of man which is caused by sin.”

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Tim Keller’s latest book, Walking with God through Pain and Suffering didn’t quite begin as I anticipated. I’m not sure why I had the anticipations I had, particularly since I’ve read most of his books.

Tim doesn’t just write for the choir. He anticipates that non-Christians will read his books (what a wonderful thing!). As a result, this book begins with examining how past societies have handled pain and suffering, and why our particular society (speaking of the Western world) has struggled to deal with pain and suffering. In other words, he starts with a good does of apologetics.

His point is that secularization has diminished our capacity to deal with pain and suffering (okay, PaS). In the past, societies were influenced by their religious (and philosophical) views and looked at PaS in context with them. What they experienced, they believed, had a point though they differed on what that point actually was.

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The Reason for God: Belief in an Age of Skepticism by Tim Keller is a great book.  It was critically acclaimed, and I found the book very helpful (aside from his openness to evolution).

It makes a great give away book.   But they have just released a new way to use the book.  They now have a DVD in which Keller interacts with people about their doubts and objections.  These are not “man on the street” confrontations.  Instead, they sit together and talk through the issues, modeling for us how to actually do this work of apologetics.

The publishers have also released a study guide to help people work through  the material (sample pages).  This helps churches to utilize the material in small groups or Sunday School, to better equip people to interact with the skeptics around them.

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It finally happened today- the kids woke up at 7 am MST.  We had a busy day ahead of us.  We needed to get the kids alittle something to tide them over to the brunch at the church.  You know kids can’t really wait when they are hungry.  So we went down and had “first breakfast”- a bowl of cereal.  I went retro with Corn Pops while they had the Special K with berries.  Then I took the stir-crazy mob of 2 on a walk to the local golf course.  They love looking at the cacti.  I also pulled a super ball out of a palm tree and they spent 5 minutes tossing it into the netting by one of the holes.  Gotta love kids!

We then headed to the brunch to meet more members of the congregation.  It was a good time.  I enjoyed some yummy salad and hash browns, and the first time I’ve had Quiche in about 20 years.  The kids then went outside while CavWife and I interacted with people.  I enjoyed talking with a World Harvest missionary from London who is home on furlough.  Then (as CavWife says) I held court, talking with a bunch of guys about R.C. Sproul, Cornelius Van Til, apologetics, the Marrow Controversy and a variety of other subjects they brought up.  Before we knew it it was after noon and time to head back.

The kids were tired from running around, but we knew they would need something to tide them over until dinner since second breakfast was at 10.  We picked up some popcorn chicken at KFC, ate and put those nubbers down to sleep.  I took a nap too.

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Considering Blogogetics


I came across a new blog this evening- blogogetics.  It is an apologetics blog, covering a variety of topics.  Some of you may find it interesting.

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