TektonTV Video #715: Requiem for a Loony Tune
No, we do not all have to be experts in apologetics.
While it is true that many cultures mapped and described the heavens,and they did seek to describe relationships between things, this had nothingto do with understanding how nature works. And it certainly had nothingto do with trying to understand why nature is as it is. The ancients wereinterested in finding correlations. Just because someone figures out thatthe cock crows when the sun comes up doesn't mean they were interested inhow nature works. No one would ask how is it that the cock crows when thesun rises. No one would ask why the cock crows when the sun rises. In fact,their organismic thinking often might lead them to think the cock mightbe causing the sun to rise! For example, in China, it was believed thatmisconduct on the part of the Emperor, or his officials, would have a disturbingeffect on celestial motions which would have a further disturbing effecton terrestrial affairs.
2.19 January 29, 1999Part II: Articles, Collections of Articles
In an era where secularism and skepticism are the cultural norm, Christian apologetics is more important than ever. Christianity Today has examined the changing role of apologetics and analyzed of the work of great apologists like C.S. Lewis and Francis Schaeffer in order to better understand how their work can be applied today.
Walter Martin: from the CRI Archive at ICLnet
Chris Brewer is the founder and director of gospel through shared experience as well as the editor and publisher of Art that Tells the Story. He has just moved to St Andrews to pursue a PhD with David Brown on developing an imaginative natural theology that creates space for practice (i.e., witness). Chris will be joining Transpositions at the end of September as a regular contributor.
The first is known as classical apologetics.
Andrew Davison is to be applauded for assembling such an excellent collection of essays, essays that address a very real need in the field of apologetics. As with any collection, some essays are better than others. For my part, Alison Milbank and Michael Ward’s contributions were the real standouts. On the whole, I would have liked to have seen more conceptual work (i.e., theory that creates space for practice) like Milbank’s Novalis/Tolkien proposal as well as some additional work on natural theology along the lines of McGrath’s The Open Secret (Blackwell, 2008) or Anthony Monti’s A Natural Theology of the Arts (Ashgate, 2003). That being said, the book lived up to its promise as an exploration of imaginative possibilities as well as an imaginative exploration of certain possibilities. All the same, I would have welcomed more of the former.