To be sure, it is as dangerous to exaggerate the culture wars as it is to minimize them. At the core of these wars is a battle between two sets of elites, with their corresponding battalions of activists, organizations, and supporters. And on most issues, the great majority of Americans find themselves between the two sides, somewhat ambivalent and often confused. But when all the issues have been clarified and matters of style separated from matters of substance, it becomes clear that the issues dividing the traditionalists and the progressives are important and will be decisive for the future of of the republic. They are, after all, disagreements about the very nature and destiny of human beings, so they cannot be swept under the rug. ¶ In short, the issues at the heart of the culture wars will be decisive for the American future, and they will have to be settled — but not in the present, destructive manner.
Put differently, there are two equal but opposite errors into which Christians have fallen in the modern world. One error is to "privatize" faith, interpreting and applying it to the personal and spiritual realm only. That way faith loses its integrity and becomes "privately engaging and publicly irrelevant." ¶ The other error, represented by the Religious Left in the 1960s and the Religious Right since the late 1970s, is to "politicize" faith, using faith to express essentially political points that have lost touch with biblical truth. That way faith loses its independence, the church becomes "the regime at prayer," Christians become the "useful idiots" or "biddable foot soldiers" for one political party or another, and the Christian faith becomes an ideology in its purest form: Christian beliefs are used as weapons for political interests. In short, out of anxiety about a vanishing culture or in a foolish exchange for an illusory promise of power, Christians are cheated into bartering away their identity, motives, language, passions, and votes.
The idea that science is just one more way of knowing the world and that there are other, radically different, yet equally valid ways, has taken deep root in academia. In Fear of Knowledge, Paul Boghossian tears these relativist theories of knowledge to shreds. He argues forcefully for the intuitive, common-sense view — that the world exists independent of human opinion and that there is a way to arrive at beliefs about the world that are objectively reasonable to anyone capable of appreciating the relevant evidence, regardless of their social or cultural perspective. This short, lucid, witty book shows that philosophy provides rock-solid support for common sense against the relativists; it is provocative reading throughout the discipline and beyond. ~ Product Description
An Apology for Apologetics argues that a vigorous apologetics is a vital component of any sound effort at interreligious dialogue. Griffiths shows that a spirited defense of each religious tradition must be made by people who are both committed to their “truth” and open to serious criticisms by members of other faith traditions. He demonstrates why and how such a recognition of the necessity of interreligious apologetics (the “NOIA principle”) runs counter to the underlying presuppositions of many proponents of interreligious dialogue. Griffiths raises the specter of an unacceptable price that will be paid if the apologetic enterprise is abandoned. Religious traditions, he shows convincingly, will face relegation to the realm of purely private opinion and religious people will be denied the minimum plausibility they need to engage in public discourse. He argues ultimately that if basic doctrines cannot be defended against alien claims, religious tradition cannot survive. This book will without a doubt stimulate the debate it seeks to introduce: it unapologetically issues a challenge to teacup ecumenists and lazy pluralists. An Apology for Apologetics is for all who are seriously concerned with their own religious communities. It shows how to think about (and communicate with) those whose practices and convictions seem to differ significantly from one’s own.
From Abelard to Zwingli, the history of Christian biblical interpretation has been shaped by great thinkers who delved deeply into the structure and meaning of Christianity’s sacred texts. With over two hundred in-depth articles, the Dictionary of Major Biblical Interpreters introduces readers to the principal players in that history: their historical and intellectual contexts, their primary works, their interpretive principles and their broader historical significance. In addition, six major essays offer an overview of the history of biblical interpretation from the second century to the present. This one-volume reference by Donald K. McKim, a revised and vastly expanded edition of IVP Academic’s Historical Handbook of Major Biblical Interpreters, will serve as an invaluable tool for any serious student of the Bible and the history of biblical interpretation. "The articles are full enough to be informative but not so detailed or technical as to be beyond the reach of the undergraduate reader. Together with the survey articles on specific periods, this collection of over two hundred articles on individual scholars offers an unrivaled overview of the history of biblical scholarship in all of its developments and vicissitudes. It is not only a valuable resource for the student; it is also intensely interesting." ~ I. Howard Marshall
Loving Wisdom is a book that’s difficult to summarize, and I gather that was intentional. In groundbeaking fashion, Christian apologist and philosopher Paul Copan has written an extraordinarily wide-ranging book that’s exhaustive enough to serve as a textbook on many subjects within apologetics and philosophy of religion, but concise enough to serve as “a kind of launching pad” to further exploration. This is one of the densest books I’ve ever read — dense in ideas not words! The author can cover a remarkable amount of ground in a relatively few pages. Coming to it as a layman, I found it readable and accessible — even when comprehension of difficult concepts proved elusive. Although a serious and scholarly treatment of serious topics, Loving Wisdom is never ponderous, mainly because Copan’s writing is suffused with good humor and wit. What also comes through is his charitable and fair treatment of opposing viewpoints.
In The God Conversation veteran apologists and communicators J.P. Moreland and Tim Muehlhoff say that often the best way to win over others is with a good story. Stories have the ability to get behind our preconceptions and defenses. They can connect both emotionally and intellectually, appealing to the whole person rather than just to the mind. The authors offer a wealth of penetrating illustrations, examples and quotes that respond to these issues and more. In these pages they enhance the logic and evidence found in other books defending the faith, with things your friends, relatives or coworkers will ponder long after a conversation is over. "This book is a well crafted intro into many of the most famous arguments for the existence of God, and other pressing problems that confound Christians in all ages. It’s divided into Seven Section over 11 chapters and an afterthougt. What seperates this book from many other apologetics works is it’s heavy reliance upon illustration. In dealing with ehtics it has a sidebar on the movie Munich and how it might be used as an illustration on dealing with that we intuitively know that somethings are morally wrong, etc… The use of a vertical line next to the illustrations makes them easy to find. The book covers The Problem of Evil, Pluralism, The Ressurection, Ethics and Moral Relativism, and the Design Argument, as well as an exceptional 2 pg afterword about listening before you speak with all your new found knowledge." ~ D. Westfall
An important and, sadly, often neglected component of Christian apologetics is the task of showing how Christian ideas enhance and do explanatory work across the academic disciplines and how rival worldviews harm and fail to do commensurate work in those same fields. And given that the various aspects of the image of God are recalcitrant facts for rival worldviews such as naturalism and postmodernism, one would expect that in those fields that examine that image, Christianity would enhance and its rivals would harm work and practice in these fields in particular. Nowhere is this more obvious than in the field of psychology.
"The Challenges of Postmodernism", chap.14 in Passionate Conviction, eds. Paul Copan and William Lane Craig (B&H Academic, Nashville : 2007), p.207-08.
Postmodernism is both a historical, chronological notion and a philosophical ideology. Understood historically, postmodernism refers to a period of thought that follows and is a reaction to the period called modernity. Modernity is the period of European thought that developed out of the Renaissance (1300-1550) and flourished in the Enlightenment (c. 1650-1800) in the ideas of people like Descartes, Locke, Berkeley, Hume, Leibniz, and Kant. In the chronological sense, postmodernism is sometimes called "post modernism." So understood, it is fair to say that postmodernism is often guilty of a simplistic characterization of modernity because the thinkers in that period were far from monolithic. Indeed, Descartes, Hume, and Kant have elements in their thought that are more at home in postmodernism than they are in the so-called modern era. Nevertheless, setting historical accuracy aside, the chronological notion of postmodernism depicts it as an era that began in and, in some sense, replaces modernity.¶ As a philosophical standpoint, postmodernism is primarily a reinterpretation of what knowledge is and what counts as knowledge. More broadly, it represents a form of cultural relativism about such things as reality, truth, reason, value, linguistic meaning, the self, and other notions. On a postmodernist view there is no such thing as objective reality, truth, value, reason, and so forth. All these are social constructions, creations of linguistic practices and, as such, are relative not to individuals but to social groups that share a narrative. Roughly, a narrative is a perspective such as Marxism, atheism, or Christianity that is embedded in the group’s social and linguistic practices.
Put simply, postmodernism is self-refuting. Postmodernists appear to claim that their own assertions about the modern era, about how language and consciousness work, and so forth are true and rational; and they write literary texts and protest when people misinterpret the authorial intent in their own writings. In these and other ways postmodernism seems to be self-refuting. ¶ Sometimes postmodernists respond by denying that they take their own assertions and writing to be true, rational, constituted by their own authorial intent, and so forth. If these claims are correct, then they would, indeed, save postmodernism from self-refutation. But this response must be rejected. When one actually reads carefully postmodernist writings, it is hard to avoid the impression that they do, indeed, present themselves as true, rational, and so on. In this sense, though on the defensive, postmodernists may deny that their writings exhibit these features; nevertheless an examination of those writings seems to undermine those denials.