Saturday, March 21, 2009

the ultimate apologetic


Apologetics and Human Relationships


“Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:16).


These words capture the essence of what truly matters when it comes to our relationships with others. Presenting evidence for the Christian faith or seeking to demonstrate the reasonableness of a theistic worldview, significant as these are, pale in comparison to our ability, as Jesus puts it, to shine. It is in this way that we display righteous and godly living, for such shining draws attention to God. Thus, the God who is invisible to human eyes is made visible through the works of His followers.


A closer look at the immediate context of Matthew 5 makes this even more clear. For instance in verse 13, believers are described as “the salt of the earth” and in verses 14 and 15 as “the light of the world.” We are to live in such a way that we add flavor to society, preventing moral and spiritual decay, and we are to illuminate the ways of God for others. While the manner in which we give expression to these realities may not always be clear, what is clear is that “People of faith, in radical relationship to God, are called to be flavorful salt and a shining light.”[1]

This passage serves to highlight a theme that is all too often neglected in our discussions of Christian apologetics and far too often lacking in our lives. People are attracted to the faith, drawn into a relationship with God, when they see God’s love expressed. Love demonstrated is more important than an academic forum or an intellectual defense. Of course these are not mutually exclusive, and there is no need to choose one over the other. It is important to recognize, however, that whatever arguments we provide, however sound our intellectual processes, these will remain ineffective apart from this “shining” about which Jesus speaks. Love, in other words, is the central apologetic, for it allows everything else that we say or do to find resonance with those whom God calls to Himself.

A sampling of relevant texts will help to make this clear:

■ John 13 –

John’s Gospel records that Jesus showed His love for others by washing His disciples’ feet (John 13:1-17). This, He did as “an example” (15). If the Master, i.e., Jesus, can serve others, how much more must we? A little later in the same Chapter, Jesus utters this challenge:

A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another (John 13:34-35).

The focus, once again, is love, in this case the love of Jesus’ disciples for one another. When this attitude permeates a faith community, it has an impact on outsiders. What Jesus is saying, in other words, is that our sacrificial concern for others, our willingness to love others (both within and outside of the faith), is an apologetic that shows that we are in fact His.

■ John 15 –

The necessity of love is made clear in John 15:17, which reads as follows: “This I command you, that you love one another.” Jesus is straightforward and to the point, and this is no mere word of advice. Instead, it takes the form of a command. To care for other believers and–by way of extension–those without faith, is not an option but rather the essence of our created and redemptive purpose. God has sent His Son, and His Son’s requirements can be boiled down to this: “Love one another.”

Later in John 15, the author addresses the subject of misunderstanding and persecution, which are sure to occur when someone seeks to follow Jesus. Yet, despite difficult realities, those who follow Him are to retain a love for one another and for all people. Jesus even promises the aid of the Holy Spirit, who testifies of God’s Son:
26When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about me, 27and you will testify also, because you have been with Me from the beginning.[2]
Though, in one sense, the world–the organized system that dishonors truth and righteousness–is outside the scope of Jesus’ concern, being rather the recipient of divine displeasure, in another sense, some of those within the world will indeed hear the message and believe. For the sake of others, and with the help of God’s Spirit, we must demonstrate love.

■ John 17 –

In this passage, Jesus reflects on the relationship He has with God and how this spills over into the lives of those who follow Him. “I have made Your name known to them, and will make it known so that the love with which You loved Me may be in them, and I in them.” (John 17:26).

Again, Jesus prays to His Father, asking that their shared love (i.e., as Father and Son) would flow into the lives of others. In other words the love that originates in the triune God is revealed to us. Experiencing this love in all of its personal, infinite, and emotional force, transforms us and enables us, in turn, to share this love, God’s love, with others.

■ Luke 6 –

Luke further explores this motif as he records the command to love our enemies, seeking the betterment of even those who hate, curse, and mistreat us. Jesus expects that we will live in a way that is driven by mercy (Luke 6:32-36). The so called “golden rule” summarizes this: “Treat others the same way you want them to treat you” (Luke 6:31).

Again, it is plain to see that followers of Jesus are to embody a distinct lifestyle, one in which love for others is the dominant theme and motivation. If ever we are to have a positive influence in the lives of others it will be by means of a sincere concern for their well-being.

■ 1 Peter 3 –

Another example is found in 1 Peter 3:13-17, which is often used as a proof text for apologetics. As often cited, this passage tells us to “make a defense” (NIV: “give an answer”) and “give an account” (NIV: “the reason”) for our hope. What is sometimes missed, however, is the larger context. Our answer and reason, our communication of a clear and cogent apologia, will be ineffective if we fail to share it with “gentleness and respect” (3:15). Whatever else this entails, a Christian apologetic includes far more than intellectual feasibility and consistency. The driving force of a persuasive apologetic is the life that we live. Specifically, it is our willingness to genuinely care about the people we encounter. Even, as in this text, if we are maligned for our faith, we must keep a clear conscience and maintain proper behavior. (3:16-17). Again, love must win the day.

■ Colossians 4 –

Colossians adds to this mix of practical, others-centered injunctions.
5Be wise in the way you act toward outsiders; make the most of every opportunity. 6Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone (Colossians 4:5-6).
“Outsider” is not a pejorative term but a description of those who do not currently embrace Jesus. These individuals, our fellow human beings, are to be the object of our concern and the recipients of our love. Far from being “religious projects,” they are people we should appreciate and care for.

When given the opportunity, we must assist others, which includes interacting with them and sharing what we know of the good news. To this end our conversation is to be “full of grace.” Contrary to the defensive and critical approaches that abound, our lives are to be governed by grace, that is, controlled by the overarching recognition that God accepts us freely in Jesus. As a result, we are to treat each case individually, providing what each person requires. The “seasoned with salt” metaphor probably entails living in a manner that adds flavor to the lives of those we encounter. We attract people to the faith, in other words, not by forced presentations or overly judgmental statements but by making the lives of others better. Love, once again, is a powerful component of an authentic apologetic.

Conclusion

This sampling of texts helps to orient us to that which is of utmost importance. We are to love one another, acting as conduits of divine love, sharing our hearts and lives with those God brings our way. There are many, of course, who have acknowledged the need to love, pointing out the hypocrisy of a message devoid of a changed life. But the life of love is no mere addendum to a Christian apologetic. Indeed, love is the very essence and driving force of apologetics, the chief means through which people are drawn to faith and inspired to join the journey with the Savior.

Christian apologetics can and does involve a number of features. Truth must be explained and misconceptions corrected. Theology must be defended and argued for. False ideas must be countered and replaced with authentic ones. And we must allow the sheer force of truth to hold sway in our lives. But, at the end of the day, what truly matters is that we come to the realization that there is–How can we describe it?–love in the universe. This love is personal, real, and most profoundly expressed in the incarnation, life, death, and resurrection of God’s unique Son, Jesus. Through Him there is forgiveness and reconciliation with God and one another. Because of Him there is purpose and hope and genuine compassion. In Him love takes on a tangible form as the eternal deity becomes a human, thereby joining us to our Maker. Through Jesus, God’s love flows through us and out to others. Our responsibility, our honor, is to shine forth this love. To the degree that we do, we engage in the ultimate apologetic.[3]


NOTES

1. Elaine A. Robinson, Godbearing: Evangelism Reconceived (Cleveland, Oh: The Pilgrim Press, 2006), 98.

2. Though the immediate reference is to the first disciples, the broader application seems to include future followers, as well (Cf. John 17:20).

3. Although I wasn’t initially aware of it, I believe I borrowed this heading from Art Lindsley, Love The Ultimate Apologetic: The Heart of Christian Witness (Downers Grove: InterVarsity Press, 2008). I recommend this work.



















Monday, March 09, 2009

is evil a problem?

One of the greatest arguments against belief in God is the reality of human suffering and evil. Historically, this is sometimes referred to as the problem of evil.

Some theists (believers in God), however, prefer to call it the so-called problem of evil. It appears to be a problem, but it really isn't one. To this end, a friend of mine recently asked me what I thought of the issue. I offered this brief reply.

This is a tough one. I think I'd say this:

(1) For us, evil is definitely a problem, both emotionally/personally and theoretically/ theologically. Obviously, we all grapple with evil and its many manifestations. Anyone who has encountered really bad stuff and believes in a sovereign God has to wrestle with this seeming inconsistency.

Why would a good God who possesses all power allow for such and such? And, if He is truly sovereign, how can He "get off the hook"?

While our experiences, emotional makeup, and theological assumptions all play a role in how we approach these matters, I cannot get away from the fact that–at least in my opinion–there is indeed some sort of "problem" with at least some of the manifestations of evil.

(2) Evil is not a problem for God. Since He is entirely good and wise, there is not taint of frustration on His part. He does not fret or ponder how He's going to explain this or that (though I believe He understands why we wonder about such things and is sympathetic).

The point here is that God has done absolutely nothing wrong, and in the end it will make sense (or at least sense enough).

(3) We accept by testimony of Scripture, personal experience, and through the use of our minds that evil is not ULTIMATELY a problem. All of this is–how shall we put it?–laced with faith? We "see" what we cannot currently see, and we trust that it will one day make sense, though it often
makes no sense now.

I suppose we could say that evil is a problem (for us), no problem for God, and we by faith accept God's verdict on the matter. We thus (like the biblical characters) complain about the real difficulties and inconsistencies we observe and feel, but our complaints are saturated by at
least some degree of faith. Indeed, when we express our doubts to God, our genuine ignorance and pain in the face of the apparently unfair, given that our complaints are made TO God, we are simultaneously expressing faith. :-)

Hope this makes sense!