By John G. Stackhouse Jr.
Is it nonetheless attainable, in an age of non secular and cultural pluralism, to have interaction in Christian apologetics? How can one urge one's religion on others whilst this type of gesture is usually looked with suspicion, if now not outright resentment? In Humble Apologetics John G. Stackhouse brings his vast event as a historian, thinker, journalist, and theologian to those very important questions and gives surprising--and reassuring--answers. Stackhouse starts off by way of acknowledging the genuine impediments to Christian testimony in North the USA this day and to different faiths in glossy societies around the globe. He indicates how pluralism, postmodernism, skepticism approximately our skill to grasp the reality, and a number of alternative elements create a cultural milieu proof against the Christian message. And he indicates how the boldness or dogmatism of apologists themselves can alienate instead of allure power converts. certainly, Stackhouse argues that the an important event of conversion can't be pressured; the entire apologist can do is lead one other to the purpose the place an exact come upon with Jesus can occur. "Our objective," Stackhouse writes, "is to provide no matter what assistance we will to our buddies towards their complete adulthood: towards complete future health in themselves and of their relationships, and particularly towards God." within the final a part of the e-book, he indicates how an perspective of humility, rather than purely attempting to win spiritual arguments, can help believers provide their acquaintances the present of Christ's love. Drawing at the author's own event and written with an enticing directness and humility, Humble Apologetics presents sound tips on easy methods to percentage Christian religion in a postmodern global.
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Extra resources for Humble Apologetics: Defending the Faith Today
An increasingly dominant mode of thought saw process to be the chief category in which to understand reality. As in the Enlightenment, reason and experience were again championed as the high roads to truth. Now, however, these were qualified by a third element, history. The Enlightenment had hoped to devise universal laws that governed all things past, present, and future. But in the nineteenth century a number of influential thinkers began to see that, while such universal laws might still be discoverable, what they described were processes that could be understood properly only over time—and sometimes very long periods of time indeed.
Second, the amount of pluralism is extraordinary. Cable and satellite television systems offer more than one hundred channels. Shopping malls testify to the overwhelming variety of consumer goods available. Philosophical and religious options proliferate each year across the continent. There are not just two or three choices in a given area, but often a dozen, or a hundred, or more. To be sure, there is not as much plurality as there could be: I’m still waiting for “The Philosophy Channel” or “The Church History Channel” to appear.
What is not so clear to many Christians, however, is that multiculturalism and extensive religious plurality can offer an opportunity for Christians to shed the baggage of cultural dominance that has often impeded or distorted the spread of the gospel. It may be, indeed, that the decline of Christian hegemony can offer the Church the occasion to adopt a new and more effective stance of humble service toward societies it no longer controls. WHAT’S NEW? The challenges of pluralism—all three kinds of pluralism—and of postmodernity are everywhere.