Nye Theofilos – en programerklæring

104 Pages·2012·1.11 MB·English

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intro
Nye Theofilos – en programerklæring
Det er en glede å hilse gamle og nye lesere Den tredje dimensjonen er apologetikk
velkomne til ”nye” Theofilos. I dette nor- som ”faglig utforsking”. Dette omtales ofte
diske apologetiske tidsskriftet – som fra som ”fag-tro” eller ”faith and learning”
og med dette nummeret fremtrer med og vil naturlig nok stå sentralt i et apolo-
utvidet innhold og ny layout – setter vi fo - getisk tidsskrift. Her er fokus på utf ors -
kus på kristen apologetikk i både bredde- king av faglige sammenhenger mellom
og dybdeperspektiv. Vi har fortsatt kirke, kristne læresetninger og ulike fagfelt og
teologi og samfunn som vår horisont. mellom kristen etikk og ulike profesjoner.
Men hva vil det egentlig si at Theofilos Dette er noe som både angår kollegiene
er et apologetisk tidsskrift? Et fruktbart på private kristne høgskoler og kristne
perspektiv er her å se på de fleste av tids- fag personer på den allmenne høgskole- og
skriftets artikler som vitenskapelige eller universitetsarenaen. På denne bakgrunn
populærvitenskapelige bidrag til en faglig ønsker Theofilos å være en sentral arena
utforsking – og kritisk drøfting – av det vi for slike faglige drøftinger, med utgangs-
kan kalle den kristne apologetikkens fire punkt i Mediehøgskolen Gimlekollen og
dimensjoner. fra januar 2013 den fusjonerte NLA-høg-
Den første dimensjonen er apologetikk skolen.
som ”pre-evangelisering”. Dette omtales Den fjerde dimensjonen er apologetikk
ofte som det å argumentere for det kristne som ”kulturkritikk og kulturbidrag”. Dette
livssynet som troverdig og attraktivt for inkluderer kulturanalyse og kulturkritikk
«outsiders». Artikler i Theofilosvil foku- med utgangspunkt i ulike faglige perspek-
sere på aktuelle personer, perspektiver og tiver – som teologi, sosiologi, idéhistorie
ressurser som er sentrale for apologetik- og livssynskunnskap. Samtidig vil det også
kens rolle innenfor evangelisering og mis- være aktuelt å presentere og drøfte kul-
jon. Dette inkluderer også en kritisk drøf- turskapende apologetiske bidrag innenfor
ting av relevante teologiske, sosiologiske både fakta, fiksjon og kunst. Dermed vil
og strategiske spørsmål. Theofilos også være en arena for utfor-
Den andre dimensjonen er apologetikk sking av sentrale temaer knyttet til kultur,
som ”post-evangelisering”. Vi kan beskrive livssyn og kristen tro.
dette som det å bekrefte det kristne livssy- Med denne korte programerklæringen
net som legitimt og troverdig for ”insi- ønskes alle en god og utbytterik leseopp-
ders”. Artikler i Theofilos vil sette fokus levelse. Vi håper og tror at ”nye” Theo fi los
på apologetikkens rolle innenfor kristen vil falle i smak!
trosopplæring og disippelgjøring. Dette
Lars Dahle
synes for øvrig ofte å være en forsømt
ansvarlig redaktør, Theofilos /
dimensjon både i teologisk utdanning og
rektor og første amanuensis,
i kirkelig praksis.
Mediehøgskolen Gimlekollen
[email protected]
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I detta nummer… den akademiska tillgängligheten då eng-
elska är det dominerande språket inom
Theofilos har som synes förändrats.
vetenskapliga sammanhang. Det öppnar
Redak tionen hoppades att en ny hemsida
upp möjligheter för såväl nya skribenter
för Theofilosskulle varit på plats i tid för
som läsare av Theofilos.
utgivningen av 2012:1. Men den får vänta
Först ut i academiai detta nummer har
ännu en tid då marginalerna för Theofilos
vi två bidrag. Peter S. Williams, lektor vid
varit mindre än beräknat. Theofilosredak -
Gimlekollens mediehögskola och knuten
tionarbetar på den nya hemsidan och räk-
till Damaris i Storbritannien och som tidi-
nar också med att bli mer aktiva – inter-
gare skrivit artiklar till Theofilos, har
aktiva! –i sociala medier. (Tyvärr ser det
skrivit en artikel om apologetik från ett
ut som att e-versionen kommer att få
mer teoretiskt och konstruktiv perspektiv
vänta något längre.) I och med denna mer
än vad som ofta är fallet i litteraturen.
digitala vändning vill vi åter uppmana prenu -
Sedan har vi Mark Sluys, lektor i religions-
meranter att sända oss sin e-post. För -
filosofi och etik vid Johannelunds teolo-
utom utseendet och andra detaljer så är
giska högskola, som skriver om personlig
det nya inslaget att den rymmer fack-
identitet över tid utifrån ett substans -
granskade artiklar. Läsaren finner denna
dualistiskt perspektiv.
avdelning under namnet academia. En till
Bland bidragen i forummärks en över-
avdelning har således tillkommit, forum,
sättning av den amerikanske filosofen och
vilket just är ett ”forum” för diskussion,
apologeten William Lane Craig (”Richard
kritisk analys och presentationer av olika
Dawkins argument mot Guds existens”)
ämnen från ett mer allmänt och kulturellt
som nyligen publicerats i en bok av Mats
perspektiv än academia. (introoch biblos
Selander (redaktör). Reaktionen är tack-
står alltså kvar som tidigare.) Vi hoppas att
sam för att vi får återpublicera texten i
denna kombination skall stimulera och
detta nummer. På tangerande tema skri-
utmana läsaren.
ver Björn-Are Davidsen om nyateisternas
Processen som artiklarna i academia
argumentationstrategi. Undertecknad ana -
genomgår skall betrygga deras vetenskap-
ly serar hur den filosofiska teologin växte
liga status. När ett manuskript till acade-
fram under 1900-talet och ger några kri-
mia kommer till redaktionen sänds den
tiska kommentarer på var den befinner sig
för granskning till anonym granskare som
i dag. Två viktiga, nya publikationer ana-
får värdera den fackmässigt och veten-
lyseras –Darwin’s Pious Ideaoch Ameri -
skapligt (blind peer review). Förutom
can Grace – av Per Landgren respektive
vetenskaplighet vill redaktionen i möjli-
Leif Svensson.
gaste mån göra texterna litterärt tillgäng-
Tolle lege!
liga för personer i olika fackmässiga domä -
ner och även för den intresserade lekman-
Stefan Lindholm
nen. Nytt är också att i denna avdelning
Redaktör
välkomnar vi bidrag på engelska. Detta [email protected]
vidgar inte bara läsekretsen utan också
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academia
Apologetics in 3-D: Persuading Across
Spiritualities with the Apostle Paul
Peter S. Williams
Assistant Professor in Communication and Worldviews at Gimlekollen
School of Journalism and Communication
[email protected]
This paper advances a holistic definition of Christian apologetics as:
‘The art of persuasively advocating Christian spirituality across spiri-
tualities, through the responsible use of classical rhetoric, as being
objec tively true, beautiful and good.’ This definition is based upon a
tripartite understanding of ‘spirituality’ (as ‘worldview beliefs married
to attitudes that lead to actions’) conjoined with the three elements of
classical rhetoric (logos, pathos and ethos) and the three traditional
transcendental values (truth, beauty and goodness). This definition
consti tutes a three by three conceptual matrix for apologetics ‘in 3D’.
I will argue that this vision of apologetics is exemplified by the apostle
Paul in Athens.
This paper – a contribution to the lism without downplaying the importan-
field of metapologetics1–advances ce of the intellect. The discipline of
a holistic definition of apologetics2as: Christian apologetics is commonly defi-
ned in purely academic3 terms. For
The art of persuasively advocating
● example:
Chris tian spirituality across spirituali-
ties, through the responsible use of ● R.C. Sproul, John Gerstner and
classical rhetoric, as being objectively Arthur Lindsey state that ‘Apologetics
true, beautiful and good. is the reasoned defence of the
Christian religion.’4
After contrasting this definition of apolo-
C. Stephen Evans defines apologetics
getics with some standard definitions and ●
as ‘The rational defence of Christian
commenting upon the evolving role of
faith.’5
world view analysis within apologetics, I
will unpack all three clauses of the above ● Winfried Corduan says that ‘The
definition before arguing that it captures defence of the truth of Christianity is
Paul’s approach to apologetics as exem - called apologetics.’6
plified by his Athenian mission. James E. Taylor writes that ‘Christian
●
apologists defend the truth of Chris-
On Standard Definitions of
tian claims… they try to show that it is
Apologetics
reasonable to believe what Christians
A key advantage of my definition of apolo -
believe.’7
getics is that it avoids narrow intellectua-
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4 Apologetics in 3-D
Francis J. Beckwith explains that While the academic definitions of apo-
●
‘responding to… challenges and offe- logetics given by Sproul et al are techni-
ring reasons for one’s faith is called cally correct, they nevertheless short-
apologetics.’8 change our understanding (and thereby
John Frame describes apologetics as a our practice) of apologetics. To define an
●
matter of three inter-related elements: apologist as a person who ‘uses reason
‘(1) proof, rational confirmation for and evidence to present a rational defen-
faith; (2) defence, replies to criticisms; ce of the Christian faith’ is rather like
and (3) offense, bringing criticisms defining a chef as ‘someone who prepares
against non-Christian ideas.’9 edible ingredients to be eaten’. Neither
definition is exactly wrong, but they are
William Lane Craig writes that:
● both thin and misleading. They are, we
‘Apologetics (from the Greek apolo-
might say, necessary but insufficient
gia: defence) is that branch of Chris-
descriptions. How the chef prepares her
tian theology which seeks to provide
ingredients is at least as important as the
rational justification for the truth cla-
mere fact that she prepares them.
ims of the Christian faith.’10
Likewise, Gregory P. Koukl reminds us
Norman L. Geisler and Patrick
● that ‘It’s not enough for followers of
Zukeran likewise note that ‘Apolo-
Christ to have accurately informed
getics comes from the Greek word
minds. They also need an artful method.
apologia, which means a defence’ and
They need to combine their knowledge
write of the apologist as one who ‘uses
with wisdom and diplomacy.’15
reason and evidence to present a ratio-
It seems to me that in any genuine inci-
nal defence of the Christian faith.’11
dence of apologetics what is happening is
● H. Wayne House and Dennis W. an attempt to persuade someone, not
Jowers affirm that ‘Apologetics… is a merely to change their mind, but to
defence(apologia) of one’s position or exchange their non-Christian ‘way of life’
worldview as a means of establishing for a Christian ‘way of life’ (cf. Acts
its validity and integrity. It is an 26:28).16In other words, apologetics is an
attempt to establish the truth of the attempt to persuade people to exchange
matter and to present a convincing their non-Christian spirituality for a
argument in support of it.’12 Christ-centred spirituality. Hence, with
Fran cis A. Schaeffer:
This isn’t to say that everyone who gives
an academic definition of apologetics I am only interested in an apologe-
tic that leads in two directions, and
necessarily does apologetics in a merely
the one is to lead people to Christ,
academic way (for example, Craig uses
as Saviour, and the other is that
existential concerns in his apologetic13),
after they are Christians, for them
or that they don’t qualify their definitions to realize the lordship of Christ in
(e.g. Geisler and Zukeran subtitle their the whole of life… if Christianity is
book ‘A Caring Approach to Dealing truth, it ought to touch on the
with Doubters’, etc14). However, such dis- whole of life… Christianity must
never be reduced merely to an intel-
junctions between apologetic definition
lectual system… After all, if God is
and practice underline the need to revisit
there, it isn’t just an answer to an
the definition.
intellectual question… we’re called
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Peter S. Williams 5
upon to adore him, to be in rela- que of incoherence and falsehood in non-
tionship to him, and, incidentally, Christian worldviews, on the basis of sha-
to obey him.17 red epistemological standards, is a metho-
Christianity includes but isn’t limited toa dologically wise pre-amble to offering the
set of beliefs.18Likewise, persuasion inclu- Christian worldview as a plausible alter-
des but isn’t limited tointellectual persua- native. He memorably called this process
sion. As Douglas Groothuis observes: ‘taking the roof off’.
‘Christianity makes claims on the entire Every person is somewhere along
personality; accepting it as true is not a the line between the real world and
matter of mere intellectual assent, but of the logical conclusion of his or her
embarking on a new venture in life.’19 non-Christian presuppositions. Every
person has the pull of two consis-
Groothuis therefore defines apologetics in
tencies, the pull towards the real
more holistic terms as ‘defending and
world and the pull towards the
advocating Christian theism’,20 adding logic of his system… To have to
that ‘Christ-like apologetics labors to choose between one consistency or
com municate the truth in love and with the other is a real damnation for
wisdom’.21The definition of apologetics I man. The more logical a man who
holds a non-Christian position is to
am offering extends this holistic shift in
his own presuppositions, the fur-
emphasis to its logical conclusion.
ther he is from the real world; and
the nearer he is to the real world,
Worldviews & Spirituality
the more illogical he is to his pre-
Another benefit of the definition of apo-
suppositions… the first considera-
logetics I am offering is that it incorpora- tion in our apologetics for modern
tes some sound advice, drawn here by man… is to find the place where his
Doug Powell from Acts 17:22-34: tension exists… when we have dis-
covered, as well as we can, a per-
Paul found common ground in the
son’s point of tension, the next step
fact that his audience believed in
is to push him towards the logical
some form of religion. The pro-
conclusion of his presuppositions…
blem, according to Paul, was that
every man has built a roof over his
they believed in something false,
head to shield himself at the point
not that they believed in nothing.
of tension. At the point of tension
They had a religious worldview,
the person is not in a place of con-
but it was full of holes. Knowing
sistency in his system, and the roof
the egregious flaws in their religio-
is built as a protection against the
us system, he made a case for
blows of the real world, both inter-
Christianity …22
nal and external… the Christian,
Powell draws attention to the scriptural lovingly, must remove the shelter
and allow the truth of the external
wisdom of building dialogue upon com-
world and of what man is, to beat
mon ground and to the underlying impor-
upon him. When the roof is off,
tance to apologetics of worldview analy-
each man must stand naked and
sis – that is, of a capacity to categorise, wounded before the truth of what
understand and critically engage with is. The truth that we let in first is
people’s differing sets of answers to the not a dogmatic statement of the
basic philosophical questions. truth of the Scriptures, but the
truth of the external world and the
Schaeffer likewise argued that a criti-
truth of what man himself is. This
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6 Apologetics in 3-D
is what shows him his need. The reof (2009) defined a worldview as:
Scriptures then show him the real
a commitment, a fundamental ori-
nature of his lostness and the an-
entation of the heart, that can be
swer to it.23
expressed as a story or in a set of pre -
I agree that apologists should try to use suppositions (assumptions which
common ground to lead the non-Chris- may be true, partially true or enti-
rely false) which we hold (conscio-
tian into a discovery of cognitive disso-
usly or subconsciously, consistently
nance24 inherent within their non-Chris -
or inconsistently) about the basic
tian worldview, revealing a felt need to
con stitution of reality, and that
which the Christian worldview can be provides the foundation on which
addressed as a to-be-desired intellectual we live and move and have our
and existential resolution. However, to being.27
follow this advice one must be able to Powell’s advice about worldview apolo-
compare and contrast the Christian getics, helpful and scripturally based as it
worldview with relevant non-Christian is, nevertheless reflects the one-dimensio-
worldviews (so that one can build upon nal, academic approach seen in many
commonalities whilst critiquing differen- definitions of apologetics. D.A. Carson is
ces). Hence Kenneth D. Boa and Robert right to observe that the challenge of thin-
M. Bowman Jr. begin their textbook on king about apologetics in worldview
apologetics by framing the issue at hand terms ‘is not primarily to think in philo-
in terms of worldviews: ‘How to relate sophical categories, but to make it clear
the Christian worldview to a non-Chris - that closing with Jesus has content… and
tian world has been the dilemma of Chris - is all-embracing (it affects conduct, rela-
tian spokespersons since the apostle Paul tionships, values, priorities).’28
addressed the Stoic and Epicurean philo- Boa and Bowman comment:
sophers in Athens.’25
Classical apologists seek to show
To this end, apologists have proposed
that the Christian worldview is
various definitions of ‘worldview’ (as well rational or reasonable and therefo-
as various classificatory systems through re worthy of belief… This focus is
which to understand how different world - widely perceived as a weakness in
the classical approach because it
views provide mutually incompatible
overlooks the personal nonrational
perspectives on reality26). Interes tingly,
factors that contribute to a person’s
the trajectory of these discussions has
knowledge and beliefs… Commit-
been to move from a narrowly academic ment to ultimate philosophical
definition of a ‘worldview’ to more holis- perspectives is not merely intellec-
tic descriptions. This trend is exemplified tual; it is also influenced by emotio-
by the fact that while the first edition of nal and volitional factors.29
James W. Sire’s classic text The Universe Much of the valuable work done in recent
Next Door (IVP, 1976) defined a world- decades by Christian scholars on the issue
view as simply ‘a set of presuppositions of worldviews30 likewise tends to focus
(assumptions which may be true, partial- attention on the academic dimension of
ly true or entirely false) which we hold apologetics, at least where ‘worldview’ is
(consciously or subconsciously, consis- understood as something like ‘a set of
tently or inconsistently) about the basic beliefs about the most important issues in
makeup of our world,’ the 5thedition the- life.’31 For although Christianity is a
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Peter S. Williams 7
worldview in this sense, there’s more to because it is truebut because it is good.’35
Christianity than that. As Robert L. Nevertheless, in apologetics we should
Reymond affirms: appeal to the whole person(heart, hands
Christian apologetics should not only and mind). I therefore wholeheartedly
be concerned with correct episte mo- endorse Gregory E. Ganssle’s comment
logical method but at bottom should that in apologetics ‘Our hope is to bring
also be evangelisticand kerygmatic… facets of the richness of the gospel to bear
theChristian apologist will… seek
on the lives, beliefs, values, and identities
to present persuasively the Chris tian
of lost human beings.’36
faith in all of its wholeness and
On these grounds I have much sympa-
beauty…32
thy with Sire’s move to a more holistic
The gospel addresses itself to the whole
definition of ‘worldview’. Indeed, Sire’s
person, and Christian apologetics must
evolving definition is approaching what I
therefore be grounded in and addressed
would consider a generic definition of
to a Christian understanding of human
‘spirituality’, i.e. ‘worldview beliefs mar-
nature. On this basis we should recognize
ried to attitudes that lead to actions’. This
with Alister McGrath how ‘apologetics
tripartite understanding of ‘spirituality’
must ensure that the relevance of the
(upon which my definition of apologetics
Christian gospel to the human heart, as
is built) retains the precision of Sire’s aca-
well as the human mind, is fully explai-
demic definition of ‘worldview’ without
ned and explored.’33 McGrath conse-
rejecting the holistic insights embraced by
quently presents a more holistic definition
Sire’s more recent (and unwieldy) formu-
of apologetics than Sproul et al, explai-
lation. Thus, although I concur with the
ning that apologetics is:
advice about worldviews given by Powell
the field of Christian thought that - and those who offer essentially the same
focuses on the justification of the advice about their importance37 (often
core themes of the Christian faith
with reference to the same scriptural
and its effective communication…
source38) – I believe this wisdom can be
Apologetics celebrates and pro-
claims the intellectual solidity, the fruitfully subsumed within a holistic
imaginative richness, and the spiri- understanding of apologetics (one that
tual depth of the gospel in ways focus attention upon the ‘all-embracing’
that can connect with our culture.34 nature of the gospel) as:
Nor should we leave out the relevance of
The art of persuasively advocating
●
the gospel to human actionin the world.
Christian spirituality across spirituali-
Let’s be clear: I am not proposing that
ties, through the responsible use of
apologetics should advocate Christianity
classical rhetoric, as being objectively
as appealing to the desires of the heart
true, beautiful and good.
and/or the requirements of practical
living rather thanappealing to rationality. As a foundational term in this definition,
C.S. Lewis famously observed that ‘One ‘spirituality’ bears a closer look.
of the great difficulties [in apologetics] is
Defining ‘Spirituality’
to keep before the audience’s mind the
While some people assume that spiritua -
question of Truth. They always think you
lity should involve God, plenty of people
are recommending Christianity not
(e.g. Buddhists and Secular Humanists)
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8 Apologetics in 3-D
engage in spirituality without any referen- follow carefully all the words of
ce to God.39Alexander W. Astin et alstate this law.’ (my italics)41
that ‘Spirituality points to our inner, sub- Educationalist Perry G. Downs com-
jective life, as contrasted with the objecti- ments:
ve domain of observable behaviour…’40
Moses states that he wanted the
However, many people associate ‘spiri-
people to learn to fear the Lord.
tuality’ with certain spiritual practices The word translated ‘learn’ (la -
(e.g. prayer, yoga or recycling). Of course, math) is the most common Hebrew
this implies a distinction between spiritu- word for learning. It implies a sub-
al and non-spiritual activities that jective assimilation of the truth
being learned, an integration of the
Christian spirituality, for one, rejects (cf.
truth into life. Learning was to be
Romans 1:12; Colossians 1:10 & 3:23).
demonstrated in two ways, by a
Clearly, a generaldefinition of spirituality
change of attitude and by a change
must avoid prescriptions about the speci- in action.42
fic content of spirituality (whether ‘inter-
When listening to the word of the Lord is
nal’ or ‘external’); which means that we
combined with a positive attitude of reve-
must focus instead upon the general struc-
rent ‘fear’ of the Lord the people will fol-
tureof spirituality. I therefore propose the
low the law. Likewise, apologetics isn’t
following general definition of spirituali-
just about getting people to change their
ty:
minds, but their fundamental spiritual
Spirituality concerns how humans allegiance; and spirituality is a matter of
●
relate to reality – to themselves, to worldview beliefs married to attitudes
each other, to the world around them that sustain actions.43
and (most importantly) to ultimate A person’s actions are ‘spiritual’ inso-
reality – via their worldview beliefs, far as they are an organic outworking of
concomitant attitudes and subsequent their beliefs about reality and their attitu-
behaviour. des (whether positive or negative)
towards what they believe about reality.
In other words, spirituality is about how
Different spiritualities embody different
one relates to reality through the combi-
answers to the question of how people
nation of one’s head, heart and hands.
can best relate to reality (or how they
The entirely general definition of spiri-
ought to relate to reality). Spiritualities
tuality given above is consistent with the
make distinctive and mutually contradic-
Biblical understanding of how humans
tory knowledge claims (even those that
learn, found in Deuteronomy 31:10-12:
incoherently repudiate the concepts of
Then Moses commanded them: ‘At
truth and knowledge).44 There is thus an
the end of every seven years…
integral relationship between spirituality
when all Israel comes to appear
and worldview: the answers we give to
before the LORD your God at the
place he will choose, you shall read fundamental worldview questions parti-
this law before them in their hea- ally determine the nature of our spiritua-
ring. Assemble the people - men, lity. Every mature, properly functioning
women and children, and the fore- human being has a worldview:
igners residing in your towns - so
they can listen and learn to fear[i.e. By God’s design, people as thin-
king, feeling, and willing beings
respect] the LORD your God and
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Peter S. Williams 9
cannot function without a gover- more certain you are of a belief… the
ning frame of reference to help more you rely on it as a basis for action.’51
them understand life and find their
The centralityof a belief ‘is the degree of
way in the world. That is exactly
importance the belief plays in your entire
what a worldview is and does… All
set of beliefs, that is, in your worldview.’52
persons as persons have some kind
of worldview outlook whether they The more central a belief is in our noetic
realize it, or can explain it, or not.45 structure, the greater the effect would be
on one’s spirituality were the belief in
Of course, the worldview beliefs a person
question to be revised or abandoned: ‘In
holds is far from being a narrowly intel-
sum, the content, strength and centrality
lectual matter. Hence David Naugle dis-
of a person’s beliefs play a powerful role
cusses how life ‘proceeds ”cardioptically”
in determining the person’s character and
out of a vision of the heart with its deep-
behaviour.’53
ly embedded ideas, affections, choices,
Following James W. Sire54, we can plot
and object of worship.’46 Sire comments
beliefs on a spectrum with two axes mea-
that ‘This notion would be easier to grasp
suring strength and content, from strong
if the word heart bore in today’s world
belief to strong disbelief, and from vague
the weight it bears in Scripture. The bibli-
belief to specific belief. Beliefs can be
cal concept includes the notions of wis-
simultaneously more or less vague and
dom (Prov 2:10), emotion (Ex. 4:14; Jn.
more or less strong components of our
14:1), desire and will (1 Chron. 29:18),
noetic structure:
spirituality (Acts 8:21) and intellect
(Rom. 1:21).’47
Strong Belief
Glen Schultz explains that: ‘At the
foundation of a person’s life, we find his
beliefs. These beliefs shape his values, and
Vague Belief Specific Belief
his values drive his actions.’48 What we
believe about the answers to the funda-
mental questions (whether consciously or
Strong Disbelief
unconsciously) affects our attitudes, deci-
sions and actions in life. That is, our
An ancient Greek erecting an altar ‘to an
worldview is the foundation of our spiri-
unknown god’ may believe very strongly
tuality (cf. Romans 12:2; 2 Corinthians
that such a deity exists whilst necessarily
10:5). A belief is someone’s view of how
having a vague idea about its nature. The
reality is. According to J.P. Moreland: ‘A
Christian may believe strongly that God
belief’s impact on behaviour is a function
is Trinitarian, whilst having only the
of three of the belief’s traits: its content,
vaguest idea of howGod is Trinitarian.55
strength, and centrality.’49 The content of
a belief is what is believed. Reality is
The content, strength and centrality of
indifferent to what we believe about it, or
what we believe is and isn’t true about
how sincere our beliefs are. Our beliefs
reality affects what attitudes we take
about reality are true or false depending
towards reality and what practices our
upon the way reality actually is.50 A
spirituality includes (e.g. no-one can pray
belief’s strength is ‘the degree to which
to God they are certain doesn’t exist,
you are convinced the belief is true... The
while someone certain that ‘some kind’ of
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10 Apologetics in 3-D
a deity exists may lack any confidence When the people heard this [i.e.
that he is the sort of deity that would when they gave mental assent to
the truth-claims about Jesus and his
attend to their prayers):
resurrection], they were cut to the
Our worldview beliefsground our spi- heart [their attitude was one of
●
ritual attitudes which thereby jointly positive response] and said to Peter
and the other apostles, ‘Brothers,
sustain our spiritual practices.
what shall we do?’ [they acted in
All spiritualities can be analyzed in terms response]. (Acts 2:37)
of this three-part generic structure.56
1 Peter 3:15 urges Christians:
As suggested by its earliest description
In your hearts [broadly construed
as ‘The Way’ (cf. John 14:6, Acts 11:26
as a matter of both mind and atti-
& 22:4), Christianity is a way of life (a
tude] set apart Christ as Lord and
spirituality) centred upon knowing and always be prepared to give[i.e. this
following Jesus Christ – who is ‘the way, is something one must be prepared
the truth and the life’ (John 14:6). Jesus to do] an answer for the reason [i.e.
calls upon us to enter into true spirituali- an apologia] for the hope that you
have [in your heart]. But do this
ty through a strong, central belief in a
with [a heart attitude of] gentleness
specific God (as revealed in and through
and respect. (my italics)58
his own person). The following diagram
Paul likewise advises the Colossians:
represents the resultant inner structure
Christian spirituality, as defined by Jesus, And above all these put on love,
Peter and Paul: which binds everything together in
perfect harmony. And let the peace
Christian Spirituality = Love God, of Christ rule in your hearts [‘all
your heart’], to which indeed you
and thus your neighbour, with all your:
were called in one body. And be
thankful. Let the word of Christ
Practices (Orthopraxy: Actions) dwell in you richly, teaching and
admonishing one another in all

wisdom [‘all your mind’], singing
Attitudes(Orthopathy: Attitudes)
psalms and hymns and spiritual

songs, with thankfulness in your
Worldview(Orthodoxy: Beliefs)
hearts to God. And whatever you
do [‘all your strength’], in word or
deed, do everything in the name of
The tripartite understanding of spirituali- the Lord Jesus, giving thanks to
ty as a matter of orthodoxy, orthopraxy God the Father through him.
(Colossians. 3:14-17, ESV, my ita-
and orthopathy should have a familiar
lics)59
ring to those acquainted with Jesus’
response to a teacher of the law about the The New Testament letter of James argu-
requirement to ‘Love the Lord your God es that true faith naturally results in faith-
with all your heart [i.e. your will, your filled actions (i.e. works):
attitudes]... and with all your mind[inclu- What good is it, my brothers, if a
ding your worldview], and with all your man claims to have faith but has no
strength[i.e. your actions]’ (Mark 12:30, deeds? Can such faith save him?
my italics).57The same structure is seen in Suppose a brother or sister is with-
out clothes and daily food. If one of
the crowd’s response to Peter at Pente -
you says to him, ‘Go, I wish you
cost:
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