The Cultural Impact Of Worldview & Apologetics, Part 1

Here at the beginning of the twenty-first century, Apologetics as an evangelistic endeavor and intellectual theological outreach finds itself in something of a paradox. When the West thought of itself in terms of resting on broadly Judeo-Christian assumptions, the discipline was not as desperately needed while most within the church at least knew of the field's existence as a subject. At the time, the less practically inclined among the membership dabbled in the subject by contemplating abstract questions and topics. However, as society moves away from Biblical assumptions and the church finds itself in desperate need of the discipline to prevent both individuals and nations from sliding into the abyss, it seems very few even know what Apologetics is and those that do are often contemptuously dismissive of this kind of scholastic undertaking in favor of a more pietistic or even mystical approach to the Christian faith.

In the anthology “Passionate Conviction: Contemporary Discourses On Christian Apologetics”, Paul Copan and William Lane Craig have assembled a number of essays rallying the faithful as to why Apologetics is necessary and tackling head on a number of the greatest challenges to the Christian faith prevalent in the world today.

Renowned futurist Alvin Toffler has remarked that the changes sweeping over society are akin to waves that can be so unsettling that they leave those they have rolled over in a state of shock while leaving those still riding the crests of previous conceptual epochs dumbfounded as to how to address the changing situations around them. Particularly hard hit has been the humanities, of which the areas of study such as philosophy, religion, and thus ultimately apologetics happen to be a part. Unlike previous eras of world history in which the average individual often dealt with a limi

ted space in terms of both mental and physical geography, today even the poorest resident of the twenty-first century West finds himself bombarded constantly with opposing worldviews. These come at us in the forms of an omnipresent media establishment, the swarms of people pouring over our borders from every conceivable corner of the globe, and the shocking number of our own countrymen willing to abandon the worldview this civilization was built upon in favor of any number of alternatives that turn out to be less than solid upon closer inspection.

It is said that a journey of a thousand miles begins with a single step. The confusion characterizing the spiritual scene today would not have come about unless there had been a widespread abandonment of what Francis Schaeffer termed the “Christian consensus”, what C.S. Lewis referred to as “Mere Christianity”, and what those wanting to cast the most ecumenical net possible might characterize as the Judeo-Christian belief system. G.K. Chesterton is credited with observing that the problem that arises when we abandon orthodox theology is not that we won’t believe in anything but that we will believe in anything.

The pillar or keystone of Christianity setting it apart from all other religions and philosophies is that Jesus as the only Begotten Son of God and second person of the Trinity came to earth by being born of the Virgin Mary to live the sinless life no man could, to die on the Cross as payment for our sins and to rise from the dead so that all that believe in Him might spend eternity with God in Heaven. This is what is known as the Gospel message.

All excursions into error (no matter how seemingly ancient or modern) begin as either an outright denial of or failure to recognize these fundamental truths. This can be seen in terms of both popular and academic culture.

In terms of his own theory of Apologetics, Ravi Zacharias has postulated that there is a highest refined level of philosophy that eventually filters downward to the general population in the form of mass media and entertainment. This is true of other academic humanities as well and is not a phenomena confined solely to technical philosophy.

The first decade of the twenty-first century, renowned primarily for its advances in electronic entertainment, experienced a publishing phenomena that gripped the public imagination like few things else in the form of a novel titled “The Da Vinci Code” by Dan Brown. Underlying the suspense of this thriller is the conjecture that Jesus was not divinity in human form but rather simply an outstanding human teacher no different than anyone else but elevated to godhood for political purposes at the Council of Nicea.

Provocative as those heresies might be, what really set the book off like wildfire was the assertion that among those otherwise mundane things Jesus did as an ordinary human being was to father a child by Mary Magdalene. It was through this lineage, rather than through any organizational church structure, that true Christian teaching was passed down through history through the intermarriage of Christ's descendants with the royal houses of Europe, especially the Merovingian of France. Of these astounding claims and their alleged justifications, Charles Quarles writes in the essay “Revisionist Views About Jesus” in “Passionate Conviction”, “This fact coupled with the enormous popularity of the book and the film require thoughtful believers to respond intelligently to the claims of the Code (96).”

It seems odd that so many --- both Christian and non-Christian alike --- would allow a popular novel to either so shake their faith or to allow it to justify what they already believe. Quarles writes, “Those whose faith is shaken by Dan Brown’s claims lose their faith far too quickly. If they will take the time to investigate Brown’s claims, they will find that his statements about biblical and historical Christianity are a comedy of errors and lack historical evidence (108).” Thing of it is though, Christianity has been maligned and discredited for so long in the halls of higher learning that the average person thinks such radical skepticism is the default position of the open, educated mind.

By Frederick Meekins

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Organizationally Top Heavy Church Admonishes Parishioner Austerity

In a podcast discussion centering around the issue of Baptist political involvement posted by the staff of Berean Baptist Church in Fayetteville, North Carolina, one of the participants remarked that God might not be that interested in religious freedom in America because Christians live too comfortably in this nation and are not only reluctant to speak out as a result but even refrain from overseas missions trips. Mind you, the criticism might carry more weight if Berean Baptist Church was some rundown shack along a country highway or in the middle of some cornfield.

However, from its website, its programs and facilities remind one more of a religious Disney World or at least a Chuck-E-Cheese rather than a facility conducive to the kind of solemn austerity that one voice on its multi-pastor staff seems to be calling for. And that brings us to the first criticism.

From my own experience, the Baptist churches I have attended or am quite familiar with usually had a singular pastor on staff. Rarely was there even an assistant or associate pastor.

The most godly pastor I probably ever knew actually worked also as a full-time letter carrier for the U.S. Postal Service. However, Berean Baptist Church has around six pastors.

And it seems even this number is insufficient to cover how many pots this ecclesiastical organization seems to have its fingers in. For under their oversight, comes not only a board ten deacons but also an administrative council consisting of five directors.

If we are going to be hyper-Biblical how everyone else is to abandon their preconceptions about what constitutes the American way of life in favor of world missions to the pygmies, in what Scripture do we find the office specifically designated “Director”?

Yet in further addition, reporting to this top heavy managerial structure are a total of nine additional employees. After all, you probably need someone with coffee barista experience to serve up the muffins and cappachno in the church cafe.

Also troubling are a number of the questions on the application and renewal application to serve as deacon in this church. For example, the questionnaire asks potential deacons are they not only faithful to their wives in body but also in thought.

For starters, so long as these stirrings have not been taken beyond the level of thought, is this really the business of a church busybody? Who in their right mind is going to confess this sort of thing to someone else other than to Christ?

And while we are on the issue of Baptists that want to “out catholic” the Catholics in terms of legalistic works righteousness, even more disturbing is the question asking is the diaconial aspirant willing to resign if he no longer supports the vision of the church as articulated and interpreted by the senior pastor. How is this requirement any different in spirit than the Papalism this brand of Baptist is infamous for railing against?

Any deacon worthy of the office is loyal to God first, then the welfare of the church, and then perhaps lastly the pastor. Any church that requires this degree of loyalty to a mere human being has moved beyond the boundaries of sound religion into the worst characteristics of nepotistic bureaucracy.

There is nothing wrong with having nice things. However, it is wrong when those themselves living on pretty much what cannot be characterized as anything other but an easy street look down from their pulpit perch to enunciate why you ought not be enjoying what you have likely earned from a day's labor probably far more honest than any the one verbalizing such condemnation has likely toiled away at in a very long time.

By Frederick Meekins

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Gullible Believers Guilt-Tripped Into Free Labor

According to Dave Wager of the Silver Birch Ranch on an episode of “Standing For The Truth”, if pastors are really interested in teaching their young people a lesson, they ought to bring them to his facility to do dishes for a week.

In other words, what he is interested in is no cost labor.

It is claimed such measures are needed to teach youth these days the value of work.

What then is to teach these kinds of rackets that, just because an organization adds the term “Christian” to their name or mission statement, it does not mean believers are henceforward obligated to comply with outlandish demands for their time and treasure?

For does not the Bible say that a workman is worthy of his hire?

If so, if Dave Wager needs dishwashers, why can't he provide a market based wage?

If he cannot afford it, perhaps his enterprise or ministry ought to close up shop.

After all, for aligning himself with those that want to get back to simple, unencumbered New Testament Christianity, perhaps Pastor Wager can point out in what Epistle or Gospel retreat centers or Bible camps are elaborated upon.

If anything, isn't the earliest analogy of where the conspicuously pious could go to labor for the purposes of deepening their sense of spirituality and religious devotion the medieval monasteries which are often condemned in these circles as Roman Catholic accretions to divine revelation?

By Frederick Meekins

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