0 An Introduction to Christian Apologetics – 3

By: Dr.Paul Coulter

The Dynamic of Apologetic Dialogue

Apologetics may happen at many different levels, from the highly formal and intellectual (e.g. debates with leading atheist thinkers, presentations in universities and parliaments) to the highly informal and less strictly intellectual. Much of what follows in this section presumes the more informal interactions that every believer should expect to engage in through the normal process of life as described in 1 Peter 3. Apologist Michael Ramsden has warned that [12]:

 

The temptation with apologetics is to offer set answers to set questions. It can be useful to have a structure in mind when dealing with certain issues. However, it is better to have an understanding of how we can effectively engage with people at a conversational level… Apologetics can become mechanistic. Although the truth of the Gospel remains constant, we mustn’t think that by repeating things we have said to other people in the past, we will automatically get the same response.

The aim of this section is to reflect on the dynamics of a conversation with a nonbeliever.Based on 1 Peter 3:1316  and on personal experience we can consider the constituent parts of this interaction:

A context

The context in which an apologetic interchange takes place is vital to the dynamic of the conversation. This works at a number of levels:

0 Apologetic Issues in the Old Testament, Part 3

By:Dr.Richard S. Hess 

Distinguished Professor of Old Testament

The Canaanite Thinker? Statue from 3800 years ago uncovered in Yehud: The Amorites seem to have been among the forefathers of all Canaanites. Eyecon, IAA- haaretz.com

Turning in a different direction, I want to consider the question of genocide against the Canaanites as portrayed in Deuteronomy and Joshua. Perhaps more than any other issue that troubles those interested in the God of the Bible, the role played by God in warfare, and especially warfare against the Canaanites, causes concern. There are many texts that could be cited in regard to this issue. However, Deuteronomy 20 and Joshua 1–11 are among the most frequently cited.

Deuteronomy 20:16-18 commands the complete destruction of every “city” in the land that God has given to Israel. This complete destruction, or devotion to the ban (Hebrew herem), is known in neighboring nations as well. However, in Deuteronomy this destruction is confined to the cities in Canaan. The term translated “city” is ‘ir . This term does not necessarily refer to a major urban center, as we tend to think of a city today. In the Bible this term can describe a village (Bethlehem [1 Samuel 20:6]), tent encampments ( Judges 10:4) and a citadel (2 Samuel 12:26) or a for- tress such as Zion in Jerusalem (2 Samuel 5:7, 9).21 In fact, it seems often to identify a military context. Archaeologically, this conforms to many sites in the Late Bronze Age (e.g., Tell Balatah or Shechem) and in the Iron Age (e.g., Arad) where these walled fortresses were not habitations for the average persons to live. The masses lived in hamlets and other places nearby these forts. The forts themselves contained the palace, royal storehouses for the taxes “in kind,” temples, some homes for the leadership and perhaps barracks for the troops. These “cities” were not the home of non-elites or of noncombatants. Rather, they represented the leadership, the military and those most involved with the oppression and rulership of the land. Thus the command in Deuteronomy 20 concerns complete destruction of those armies and forts that represent a religious faith and ideology that directly opposes that of Israel and God. In this sense it is indeed true to assert that God and Israel are holy and that they are called to de- stroy those who would oppose this God and his covenant people by leading them astray through their military might and ideology of force.

0 Apologetic Issues in the Old Testament, Part 2

By: Dr.Richard S. Hess 

Distinguished Professor of Old Testament

Minimalists and the Old Testament

The issue of minimalism, or more accurately the question of the historical value of the Bible, has changed over the years in terms of the focus of ancient Israelite history. For example, in the mid-1970s the major concern was whether the patriarchs of Genesis 12–36 had any historical claim to its tradition.5 The critics questioned the application of parallels from cuneiform archives dating to the traditional date of the patriarchs, the early second millennium b.c. They argued that such parallels could be found in cuneiform texts from a thousand years later, that the style of “history writing” in Genesis did not predate the Greeks who wrote in the fifth century b.c. and later, and that other customs and materials in Genesis could best be dated to the first millennium b.c. This was countered by a series of studies that demonstrated that the quantity and quality of many parallels in the early second millennium b.c. appear only then outside the Bible, that narrative writing of events such as found in Genesis 12–36 was known in the patriarchs’ world of the second millennium b.c., and that many of the customs cited, including especially the personal names, are either exclusive to the early second millennium b.c., or match it in a statistically significant manner not found later.6

0 Apologetic Issues in the Old Testament, Part 1

By:Dr.Richard S. Hess 

Distinguished Professor of Old Testament

New Atheists and the Old Testament

An apologetics addendum on matters relating to the Old Testament can include a great variety of items. Guided by the author of this volume and my own thoughts as to what may be of most value, I have chosen to focus on three items that might assist us in appreciating some of the major apologetics issues for this era. I will begin with a consideration of some of the chief issues addressed more popularly in recent pro-atheist books. I will then consider the so-called minimalists and criticisms of the historical witness of the Bible. Finally, I will look at perhaps the most important apologetic issue in the Old Testament, that of Deuteronomy, Joshua and divinely ordained genocide.1

New Atheists and the Old Testament

First, I would like to deal with a few of the specific charges made by the “new atheists.” Space does not permit me to examine the details of every issue that is discussed. So I will attempt to focus on some of the main charges in three well-known books by authors also famous for taking this position: Sam Harris, The End of Faith: Religion, Terror, and the Future of Reason; Richard Dawkins, The God Delusion; and Christopher Hitchens, God is Not Great: How Religion Poisons Everything.2