In his book, “Intellectuals Don’t Need God,” McGrath analyzed
the relationship between Christian teaching and secular thought.
The teaching of Aquinas, underscores the traditional approach to apologetics
which states that all reality is God's reality. This view was predominant until
the middle of the 20th century. The Church’s cultural dominance and
shared history made it possible.
Recently,
Cornelius van Til is one who has suggested that in the postmodern/secular these
two realities are now separated. Van Til argues that any previous contact
between the two no longer exists. If this is indeed true, how can the people of
God reach out to the secular world?
McGrath
has suggested what he calls a "creative" approach. He acknowledges sin
as a destructive influence, which creates discontinuity between the secular and
Christian realities. However, since all human beings are created in God’s
image, these two worlds cannot be totally separated. For this reason, he posits
that points of contact between Christian and secular thinking must exist. A new
apologetics, then, searches for those points of contact and uses the three
tools, he spoke of earlier. With their use, a bridge is built to meet
individuals at their particular point of contact. McGrath has articulated seven
points of contact. We will be examining briefly each of them.
McGrath’s—“Points of Contact”
1. A Sense of
Unsatisfied Longing
In
his book, Mere Christianity, C.S.
Lewis wrote how all human beings have a built-in need to relate to God. Nothing
this world can offer will ever really fill this need. In our fallen condition, the
human tendency is to try just about anything other than God to meet this need.
Those who have endured this void and emptiness know what it feels like, and
that nothing will satisfy its cry.
Things,
pleasures, beauty, personal relationships all seem to promise a lot, and when
we achieve them, we realize that we remain unfulfilled. This dissatisfaction
with life is one of the most useful points of contact. The dissatisfaction
people experience has its origin in GOD and leads to GOD.
2. Human
Rationality
McGrath
defines rationalism
as, "a system of thought based entirely upon reason, deliberately
excluding any ideas based upon divine revelation".[i]
We are rational beings and we ask questions about the world, and see congruence
between our minds and the universe. Scientists have fashioned mathematical
equations which, when applied, are consistent with the way the universe works.
It seems logical to think that human beings should be able ask questions about
God, and be able to grasp something—if only a glimpse—of GOD Himself.
Reason
may point us to God; but once we find Him, we discover that He has already
found us. All other religions presume that we need to search for God. God, in
Christ, came looking for and found us.
3. The Ordering
of the World
Science
has verified that the universe is ordered. But this fact must be followed-up
with the question, "Why is that so?” “How did it get that way?” The
Hebrews tended to explain the unexplainable by attributing it to God.
Even
fifty years ago, there were still many unfilled gaps in our understanding. As
scientific discovery has been filling in these gaps, there remains less and
less left that can be attributed to God. In other words, God has been squeezed
out.
But
questions remain, "Where does the universe’s tightly knit, inter-connectedness
and inter-dependence come from?" "What is the ultimate meaning of life?"
The more we learn, the greater is our awe at everything’s delicate complexity:
from the most microscopic to the macro of the universe as we now know it.
4. Human
Morality
Almost
all people have a sense of duty or moral obligation. In Mere Christianity,
C. S. Lewis draws our attention to the common sense of five year-old children
who ask: "That's my seat, I was here first!" "That's not
fair!" Both children must have a common understanding of what is fair or
not fair for that argument to work. Yet, five-year old children grasp the logic
of the question.
1. If there is no God, there (probably) can be no
objectively binding moral obligations
2. Objectively binding moral obligations exist.
3. Therefore, there (probably) is a God.
This
simple syllogism suggests that the existence of moral obligation gives us a
plausible explanation of God's existence.
5. Essential
Anxiety and Alienation
Fear (angst) and alienation (anomie)
point to a human condition we call existential anxiety. Why do people feel the
need to go to great lengths to "stand out," or “make a difference?”
The attractiveness of extreme sports is one example of this condition. Andy
Warhol spoke of “15 minutes of fame.” We all fear forces which threaten to drag
us into dehumanization and disconnectedness. Some symptoms have been observed.
1. Fear of becoming a statistic.
2. Experiencing feelings of meaninglessness.
3. Fear the loss of our individuality.
4. Feeling as though we have no hope.
The
new apologetics tries to correlate the gospel with this sense of profound fear
and unease. It acknowledges the fear and alienation, and then fills it with the
presence of the God of healing and love.
6. Awareness of
Finitude and Mortality
Death
is one foe we all fear. When we are young, we think we will always be under our
parent’s authority. Worry about death is often symptomatic of an emptiness that
issues from being separated from God.
That
sense of fear may even be understood as God’s gentle knocking. With it, He could
be reminding us that our lease on life is short. God is able to use anything to
guide us to the discovery of Jesus Christ, the joy of forgiveness, and the hope
of eternal life
7. The Point of Contact and Evangelistic Preaching
When
the gospel is preached evangelistically, any or all of the contact points mentioned
above can be addressed. The same points are also available when we work at
building relationships with people whose lives are being lived in the real
world.
A Few Closing Comments
In
the development of a relationship, any one or any combination of these points
of contact can emerge. We become aware of them as we listen to and relate with
people. The most important thing is to listen, listen, and listen some more. They
will, most often, relate to our own journey and at the appropriate time, can
become the foundation of our witness. “This is what Christ did for me, and I
believe He could do the same for you.”
Point
of contact apologetics will not win everyone. It is a powerful tool, but not a panacea.
People will always exercise their free will. However, building trusting
relationships does give us a way to witness in just about any context. Complex
culture has made us missionaries.
What
are your thoughts?
Will
this approach work where you are ministering?
[i]
McGrath,
Allister. Intellectuals Don’t Need God
and Other Modern Myths. Oxford: Oxford Press, 1990, p. 37.
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