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.