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VOLUME 20.3 I WWW.RZIM.ORG JTHUE MAGS AZINET OF RATVI ZAHCHARIIASN INTERNKATIONIALN MINISG TRIES

The Heart of Ap olog etics PAGE 14

+ ENGAGING THE HAPPY THINKING PAGAN PAGE 2

IS A CRUTCH? PAGE 10 Just Thinking is a teaching resource of Ravi Zacharias International Ministries and exists to engender thoughtful engagement with , Scripture, and the whole of life.

Danielle DuRant Editor

Ravi Zacharias International Ministries 4725 Peachtree Corners Circle Suite 250 Norcross, 30092 770.449.6766

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HELPING THE THINKER BELIEVE. HELPING THE BELIEVER THINK. TABLE of CONTENTS VOLUME 20.3

2 Engaging the Happy 14 The Heart of Apologetics Thinking Pagan As Alister McGrath points out in his What does it mean when people book Mere Apologetics , apologetics are content with life without is not a set of techniques for winning bothering about the question of ? people to Christ or a set of argumen - Recently Ravi Zacharias sat down tative templates designed to win with Danielle DuRant to discuss the debates. Rather, it is a willingness idea of the “happy thinking pagan.” to work with God in helping people discover and turn to his glory. We are to “follow Him” by casting our 10 Is Religion a Crutch? nets out to everyone and pointing Believers are often caricatured as them to the greater reality of God being weak and naïve—the kind and the risen Christ. of people who need their as a crutch just to get them through life. But as Simon Wenham notes, the 26 Think Again of the matter is that never offered a crutch, only a cross. Ravi Zacharias observes that we are all on a search for something beyond the routine and the normal. Even seekers of pleasure long to know they matter and latch on to what they hope will deliver fulfillment, if even for the moment.

JUST THINKING • The Quarterly Magazine of RAVI ZACHARIAS INTERNATIONAL MINISTRIES Engaging the Happy Thinking Pagan

Ravi Zacharias with Danielle DuRant

Do you know people who are very content with life without bothering about the question of God? Ravi Zacharias sat down with Danielle DuRant to discuss the idea of the “happy thinking pagan.” To hear the interview, go to www.rzim.org.

[2] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES Danielle DuRant: You’ve spoken about the moral theory. It has a cultural theory. It has “happy thinking pagan.” What do you mean by a financial theory. So I think in its core the this phrase? Islamic would pose a greater challenge to the life and the lifestyle of the Ravi Zacharias: I think the first time I Western worldview because in the Western heard that term was about three decades worldview you are given the freedom to ago. It was from Os Guinness and he believe and disbelieve. It’s not always true talked about the fact that this was the in Islamic nations. So I would say in terms emerging new way of thinking. That is, “I of the freedom of these thing s, the greater don’t believe anything but I’m very happy. challenge to the world right now is coming What does it matter?” And of course, it from that worldview, but in terms of the was also along the time of slogans such as pervasiveness of systems, paganism “If it feels good, do it” and “Don’t worry, is certainly a daunting one. I don’t think be happy.” Then the whole question came it’s as fearsome but it is real. up about what does the so-called happy s pagan actually believe, and it was border - —— —— line radical skepticism: not really taking DD: You’ve said that the problem of pleasure any view of the transcendent seriously bu t rather than the problem of pain more often just the pursuit of happiness, raw and drives us to think of spiritual things. So how unbridled. This sometimes moved into would you account for the happy pagan? radical hedonism, other times just to contentment. So I mean people who are RZ: Good question. I think the reason it very content with life without bothering can be accounted for is the same way about the question of God. materialism succeeds. There is always the s sense that one more digit in my paycheck —— —— will make a difference. One added home. DD: Philosopher Peter Kreeft argues that “the One added car. One added excursion. One most serious challenge for today other vacation. We think by the simpl e act isn’t one of the other great of the world, of change we will alter everything on the such as Islam or Buddhism.” Rather, it is pagan - inside. So it has that lure to it. But at the ism, which he defines as “the religion of man as same time pleasure, when it has delivered the new God.” Would you agree with him? what it can, definitely does leave you empty . Nothing is more obvious than this RZ: Partly. I don’t think I’d agree with in the Hollywood world: the breakup of him completely though Kreeft is a much relationships, the breakup of homes, the wiser man and a better informed man than breakup of commitments. Who knows all I am. I suppose I would wonder what he the heartaches with which many of them means by that in the pervasive sense of go to bed. a belief system. Yes, paganism can be especially daunting with the reviva l of I remember Michael Landon, Jr., talking certain types of and mysticis m. about the heartache of his family and ho w Yes, the numbers in the West are growin g, even though his father was so wonderful but in terms of a threat to stability and to watch living out on the homestead on freedom, I don’t think that’s the greatest “Little House on the Prairie,” deep in his threat we face. I think the whole Islamic inner life it was a total chaos. That is true worldview has a real challenge and I’ll tell of the entertainment world and they you why. It has a challenge because it is epitomize pleasure. They are purveyors comprehensive. It is political. It has a of pleasure.

JUST THINKING • VOLUME 20.3 [3] On the other hand, those who watch fro m do you handle success? You know, we the sidelines, I think all of us included, often think of the fall of Lucifer. The somehow think success is more than biggest sin in the church today is anythin g what we actually think it is. Now let me to do with sexual sin. But it was not qualify that. I do believe it is great to be sexual sin that brought Lucifer down. It comfortable in our material holdings. was autonomy, pride, and power—that’s Who wants to be poor? Who wants to at the root of all evil. All these other worry about the next meal? We all like to things, while they are real, are secondary. have those comforts. But it is only the So I think the whole issue of the struggle inner being within you that is able to to interpret who I am will ultimately lie at transcend that and look beyond that the root of how to define pleasure and pain. and not look at ultimate reality through And those realities, while symptomatic, a skewed way. are anchored in essence and definitions s of ultimate meaning. —— —— s DD: You contend in your new book, —— —— Why Jesus , that both pleasure and pain DD: So do you think the happy pagan is truly are rooted in the question of our origin. happy or maybe, as you even alluded, do we need What do you mean? to begin first with a definition of happiness?

RZ: There is absolutely no doubt that our RZ: Yes, I think I’ll have to say that on lives are constantly invaded with either the surface some people would seem to ecstasy or heartache. Nobody is spared be happy. I always like these commercials this. In my line of work now as I look at outside restaurants for “happy hour.” it in the last stretch over against the You know, I just find it is so ridiculous. beginning and middle distance, what I I remember in Bangkok once walking out see more often is people disappointed, of my hotel, and this guy was standing disheartened, disillusioned becoming there announcing “Happy hour, happy skeptical and trying to find their way out hour.” So I stopped and said to him, “Are of the mess. On the other hand, there are you only happy for one hour?” those who have been there, done that, who also still continue to ask questions. The Do I think they’re truly happy? I think they only way to interpret these emotion-laden have punctuated moments of happiness. I realities is to go back to the intellectual do not think true happiness is ultimately backdrop of how to handle them. How found unless you’ve got a relationship

he only way to interpret these emotion-laden realities is Tto go back to the intellectual backdrop of how to handle them. How do you handle success? You know, we often think of the fall of Lucifer. The biggest sin in the church today is anything to do with sexual sin. But it was not sexual sin that brought Lucifer down. It was autonomy , pride, and power—that’s at the root of all evil. All these other thing s, while they are real, are secondary.

[4] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES that is the bulwark from which everything us on the inside. Life is not continuous else is explained. And I don’t think ulti - apart from God. And if that’s all he lived mately all relationships will stand without for, and has come and gone, then Bertrand that relationship with God. (And C.S. Russell was right: you cling to a philosophy Lewis’s A Grief Observed is one of the of unyielding despair. That is, that’s just most powerful books of how to face even the way it is. the loss of your greatest human relation - ship.) So I would say there are moments But I think it is a dressing-up verbally of of happiness. But as G.K. Chesterton something that has no meaning essential - said, they can be happy because the ly. I certainly wouldn’t want to be in his peripheral questions are answered for shoes to think that’s all life was about: now, but they ultimately can’t have joy have some fun, go and debate a few peo - because the fundamental questions are ple, earn some money, go to the bar, have not answered. So happiness is possible a great time. He battled, as you know, but it is not systemic. issues of alcohol, and so I would have to s ask the question if he was really that —— —— happy, what was all this about? Why did DD: Well, I think of the late Christopher one need to escape away from reality? Hitchens, who our colleague John Lennox Or was that part of the reality he wanted debated and spoke with on a number of occasions . to live in? It’s not for me to judge. I think He seemed quite content in his animosity Hitchens was a loveable person; he had towards Christianity as well as his appetite an air of likeability to him. He’s now for pleasure. found out whether his belief was right or wrong. If his belief was wrong, it’s pretty RZ: Yes, I think that is certainly the way serious. And if his belief was right, he one would convey it. You know, people doesn’t know it. often talk about being hyp - s ocrites—they feign emotions while their —— —— lives may be falling apart in private. And DD: You’ve alluded to the need for worship yet, do we really know that in the darkest and wonder. Do you think that worship can moments of his aloneness that he was not also be an escape for some? recognizing that his real questions are hostile towards the sacred? How can RZ: Yes, I think the way we worship can anyone find total fulfillment with an be an escape. Sometimes I wonder about animosity towards the sacred? I think it is the evangelical world where worship to us incoherent. It’s an incoherent worldvie w. has become so much noise. I often wonde r I think Christopher Hitchens’s book on how much that really couches the most Mother Teresa was one of the worst important thing: for you to be still. books I’ve ever read in forty years of Sometimes we’re afraid to be alone.We’re reading. It showed me how hostile he was afraid to listen to our inner voice. Worship towards anything that smacked of an can be an escape, but if worship is the ethic that came from a belief in God. ultimate recognition of the sacred then Whether he was genuinely happy or not it’s not an escape. It’s a fountain from is not for me to tell. Whether he was which all else flows and you sense it. But con tent with pleasure or not, he did show it’s a great question and I think you’re that his life fell apart ultimately physically . right. Many times not just worship itself That happens to all of us and that is only but even religion in general can be an a manifestation of what also happens to escape. All kinds of things can be an

JUST THINKING • VOLUME 20.3 [5] hy did one need to escape away from reality? WOr was that part of the reality he wanted to live in? It’s not for me to judge. I think Hitchens was a loveable person; he had an air of likeability to him. He’s now found out whether his belief was right or wrong. If his belief was wrong, it’s pretty serious. And if his belief was right, he doesn’t know it.

escape: watching television, watching Everybody makes moral pronouncement s. sports. So the truth ultimately has to be Everybody. Every culture makes moral settled: What is the paradigm from which I pronouncements. And the best way for view everything else? The talks about me to approach them is to ask them what you believe, so you are, and how you questions about their moral pronounce - think, so you are. Worship, when it is a ments. The very honest ones will find legitimate expression, is not an escape; there is a breaking point. The dishonest it’s ultimate fulfillment. ones will find they are really escaping s reality rather than facing it. —— —— DD: So back to engaging the happy thinking The second thing is grief comes your way — pagan. What do you think is the most effective and children. I think one of the most way to engage them for the gospel—through important ways that God communicates their mind or through their heart? to us is through children. Whether you are observing a child who is not even RZ: That is the most difficult question to yours or you watch a child being hurt. Wh y answer. I think often about that because is it that even pagans will want to show a there are parts of Europe today where even child being hurt in the Middle Eastern apologists will tell you, yes, apologetics conflict to draw your emotions into it? is answering questions, but what if the Or you raise one in your own home and people aren’t even asking the questions? sickness comes or death comes , and you And many cultures have come to that are forced to ask the questions. So the point. It is fascinating distinguishing the entry point is determined through the East from the West. In the East, where inescapable moral framework and rela - the questions are not asked demagogicall y, tional framework with which people live. they have been drowned out. Take China: s don’t ask these questions, just work. Work —— —— makes you free and that’s all you have to DD: What about the individual who once do. But they couldn’t ultimately suppress upheld Jesus’s teachings but has chosen a them for the East is always incurably lifestyle—and I use that term very broadly— religious and spiritually minded. that is contradictory to the Scriptures and yet professes to be happy and still a Christian? In the West, it is about a “hands-full pursuit.” You get into your car and come RZ: Sort of moving away from the back to your home, live in your boxes, and community of faith but still claiming to be happy. So they have learned not to ask have faith but is not pursuing Christ? those questions. But you know what? s —— ——

[6] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES DD: Yes, or engaging in a life that clearly DD: So what do you say to the person today would be contradictory to Scripture and who might identify with the happy thinking Jesus’s teaching. pagan or perhaps would call themselves a believer or Christian and yet is living this RZ: Yes, you see that, and it basically tells duplicitous life as you’ve suggested? you that the person has done a masterful job at duping themselves. That’s really RZ: You know, there was a famous sermon what it tells you. I mean, take it in any preached by Robert Lee called “Pay-Day other vein—suppose you do that in your —Someday.” 1 One day it comes home to marriage. “I really love you; you’re my roost. Look at the whole financial crisis Luke 12:19-20 spouse. I’m really committed to you but globally right now. It is the happy pagan And I’ll say to don’t ask me where I am every night until philosophy. That’s exactly what it is. In myself, “You have plenty of grain laid midnight.” Or, “Don’t expect me to treat the banking system and the insurance up for many years. you with respect. Don’t expect me to be system, just go and live any way you want, Take life easy; eat, kind to you, but I want you to know that borrow and don’t worry about having to drink and be merry .” I really love you.” Who would buy into repay, we can keep printing more money, But God said to him, something like that? Who wants to be we’ll dole it out from the government, “You fool! This very night your life will loved that way unless you yourself have we’ll bail you out, we’ll do this, we’ll do be demanded from become cynical in the process? So to say, that . And look at what’s happened. you. Then who “I love the Lord”—the Bible talks about Ultimately what’s happened is like will get what you bringing forth fruits that are in keeping Greece: burn the buildings, burn the have prepared with repentance. And if you don’t bring government, pull down your lampposts, for yourself?” forth that kind of fruit, then what you destroy your systems, and so on. So I will say about repentance is nothing more just say to them you can coast for some than theoretical. So a person like that has time this way, but if this is your long term done the ultimate job of picking their plan, that’s exactly what the Bible speaks own pockets. If your life is not in keeping of when it says, “‘I’ll eat, drink and be with your profession, then your profes - merry’ and God said, ‘You fool, today sion is fake. There is no other explanation your shall be required of you.’” It is a for that. So such a person will sooner or foolish way to live, both for yourself and later start looking for intellectual reasons for those you love. But God has a way of to renounce their faith so that they can bringing things into our lives. be comfortable with their lifestyle. And that’s where many go. s —— ——

he Bible talks about bringing forth fruits that are in Tkeeping with repentance. And if you don’t bring forth that kind of fruit, then what you say about repentance is nothing more than theoretical. So a person like that has done the ultimate job of picking their own pockets. If your life is not in keeping with your profession, then your profession is fake .

JUST THINKING • VOLUME 20.3 [7] Look at the Hitchens’s story again: riding DD: What about the individual today who the coast of success, writing great books, may be reconsidering their beliefs—what all of a sudden you find out you have would you say to them? cance r. Are you going to be glib and cavalier about it or realize payday has come for RZ: I think that’s a real fact. I see it. It’s me? But you have to be very careful with very interesting to me that there are so people like that. Alister McGrath always many illustrations around that you can used to say to me, “Ravi, the thing I like borrow from, such as this man who goes about what you are doing in the presenting to Vegas and ultimately takes his life and of the gospel is you’re presenting the says, “Out here, there are no answers.” beauty of Jesus.” I was not even aware One of the wealthiest women who ever this is what we’re doing. But I think we lived who passed away recently lived in a don’t reach people by pulling them down forty-room home in Manhattan but or cutting them down by the knees, but walked away from that and checked into by showing them there is a better way, a a hospital and lived for so many years in a more beautiful way, and the attractivenes s hospital bed. She said that wealth was a of Christ is what we need to be upholding. poison and noxious to the soul. Why do s they say these things? Recently on a flight —— —— I watched a documentary on Kurt Cobain , DD: And his love and his greatness that really who was in his twenties and ended his have no other comparison. You’ve been speak - life. So there are illustrations of people ing about love having moral entailments—in who carry it to the extreme. our culture, at least in North America, we see that as a disconnect. And yet that is clearly the ow somebody may say, “Look, I’m gospel, is it not? not in that extreme. I try to do Nthings right. I honor my family. I RZ: It is clearly the gospel and it is a do this for my children. I’m not a hedonis t gospel with all of its profundity that the per se ; I just enjoy the good things of life.” human heart ultimately longs to belong. I would say to you ultimately you will look If you can belong with legitimacy, then it for a reason for all of this—not just the is fulfilling. If you belong with illegitimacy, fulfillment. Fulfillment itself is never it is haunting. How do I find legitimacy? sufficient reason because anybody can be By recognizing the sacred. The beauty of fulfilled by doing opposite things. So Jesus is something we really need to uphol d what you have to find out is the reason before people: his warmth, his care, his that you come together when you love ethos, his ethic. When you see a troubled your family, when you’re doing your work, person, help them. When you see a per - when you’re home with those who need son hurting help them. So I think the you is because God has made you in his gospel is beautiful. image and there is something essentially s sacred. So break thi s idea that you don’t —— —— need God. You need him for the answers. You need him ultimately for your own pursuit of meaning and for your family.

How do you break away from it? If you are struggling with a network of friends for whom it will be hard, just start talking to them. What do you think about

[8] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES ltimately you will look for a reason for all of Uthis—not just the fulfillment. Fulfillment itself is never sufficient reason because anybody can be fulfilled by doing opposite things.

ultimate matters? What do you think entertainment, legitimate entertainment John 1:1 about origin, purpose, meaning, destiny? I should add, of beauty around us. Yes, we In the beginning Do the right kind of reading. Do the can enjoy happiness, contrary to Richard was the Word, and the Word was with right kind of listening. Take the Gospel of Dawkins who says that there’s no God so God, and the Word John: “In the beginning was the Word, go ahead and do whatever you want. Ther e was God. the Word was with God, and the Word is a God who intends for you to have life was God.” It all comes together in the abundant and happiness is well-bounded. John 1:14 Word becomin g flesh and dwelling among When the Bible talks about the beauty of The Word became flesh and made his us. When you are reading the Bible, begin holiness that means beauty is bounded. dwelling among us. by saying, “God, if this is your word, I There is an absolute nature to it. So is We have seen his want you to speak to me and I’m willing happiness. You can have wonderfully glory, the glory of to listen.” You’ll be surprised how many happy moments and God intends for us the one and only people just by reading the Scriptures will to have them. Son, who came from the Father, full of say, “This has the ring of truth,” and they s grace and truth. will trust in Jesus Christ as their Lord and —— —— Savior who gives them the reason for the DD: I believe Augustine said that God has hope that can be within them. made us for himself—for his pleasure—and s we aren’t at rest until we find our rest in him. —— —— DD: It seems that we don’t have a doctrine of RZ: And this comes from an Augustine happiness, if you will, in Christianity. We spea k who once upon a time was seeking pleas - of joy but it’s always eternal joy or looking ure in the wrong direction. So I think it is ahead to heaven. But yet, is an earthly sense important to know the background from of happiness perhaps missing? which people even say that. Music has tremendous sentimental value. Enjoy RZ: I think it is missing, and we almost great instrumentality, good humor, good associate being happy with therefore you jokes, laughter. It’s good for the soul, and must be doing something wrong. That is, I find it actually very therapeutic because you need to feel guilty about being happy. my life is so heavy in speaking. And so we pound people—“grace killers,” s as Chuck Swindoll used to call them. But —— —— look at a little child. I’ve become a grand - 1 For the published sermon and audio file, see father now, and I watch the little guy http://www.sbc.net/aboutus/sbvoices/rgleepay - bouncing around on his jumper or splash - day.asp. ing around in a bathtub. What more beautiful thing to see a chuckling little Ravi Zacharias is Founder and President baby enjoying the nice things of life. of Ravi Zacharias International Ministrie s. God has given the enjoyment of sports, Danielle DuRant is Director of Research the enjoyment of food, the enjoyment of and Writing at RZIM.

JUST THINKING • VOLUME 20.3 [9] [surrendering to god]

Is Religion a Crutch? by Simon Wenham

Believers are often caricatured as being weak and naïve — the kind of people who need their faith as a crutch just to get them through life. But the truth of the matter is that Jesus never offered a crutch, only a cross.

[10 ] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES “O NE OF THE most familiar criticisms of if we look at the world around us. As Christianity is that it offers consolation McGrath explains: to life’s losers,” writes Alister McGrath in “[I]f you have a broken leg, you need his book Mere Apologetics .1 Believers are a crutch. If you’re ill you need medicine. often caricatured as being somewhat weak That’s just the way things are. The Christian and naïve—the kind of people who need understanding of human nature is that we their faith as a “crutch” just to get them are damaged, wounded and disabled by through life. In new atheist literature, sin. That’s just the way things are.” 4 this depiction is often contrasted with Moreover, the image of a hardier intellectual atheist compared the church to a hospital, who has no need for such infantile, yet because it is full of wounded and ill comforting, nonsense. people in the process of being healed. 5 As This type of portrayal may resonate is the case with any illness, this treatment with some, but does it really make sense? 2 cannot begin, however, until someone From the outset it is helpful to has admitted they are sick or need help. define what we mean by a “crutch.” In There is plenty of evidence to suggest a medical setting, the word obviously that religious belief does have an advanta - means an implement used by people geous effect on both mental and physical for support when they are injured. The health. Andrew Sims, former President of analogy implies, therefore, that those the Royal College of Psychiatrists, writes who need one are somehow deficient or that a “huge volume of research” confirms wounded. In a sense, it is fairly obvious this, making it “one of the best-kept that the most vulnerable might need sup - secrets in psychiatry and medicine gener - port, but as the agnostic John Humphrys ally.” 6 In a culture that often seems to points out, “Don’t we all? Some use booze exalt health, well-being, and happiness rather than the Bible.” 3 As this suggests, above other things, this would seem to it is not so much a question of whether render religious belief very appealing both you have one, but it is more of a question to the weak and the strong in society. of what your particular crutch is. This is an important point to make, as people PROJECTION OVERRULED rely on all kinds of things for their com - Yet even if we accept that Christians may fort or self-esteem, ranging from material not all be dysfunctional and weak, you possessions, money, food, and aesthetics may have heard it said that religion only to cigarettes, drugs, alcohol, and sex. survives because people desperately want Rather than being viewed as signs of it to be true, because they can’t come to weakness, many of these are even consid - terms with their own mortality (or that ered to be relatively normal in society, of loved ones). It was Sigmund Freud provided they don’t turn into the more who helped to popularize this idea, as he destructive behaviors associated with suggested that the concept of a loving strong addiction. Creator was simply a psychological Nevertheless, many of these only projection of a person’s innermost wishes: offer a short-term release from the strug - “We tell ourselves that it would be gles of life and they sometimes only cover very nice if there was a God who created up deeper problems that a person might the world and was a benevolent Providen ce be suffering from. To suggest, therefore, and if there were a moral order in the that atheists are somehow stronger than universe and an after-life; but it is the believers is to deny the darker side of very striking fact that all this is exactly humanity, which is only too apparent as we are bound to wish it to be.” 7

JUST THINKING • VOLUME 20.3 [11 ] This kind of argument would seem dom; we objected to the political and to ring true, at least on a superficial level. economic system because it was unjust.” 9 You would expect it to be more likely for As Czeslaw Milosz points out, this people to believe in something that they is a negative wish-fulfillment, because like than something that they don’t, and “A true opium of the people is a belief in it is clear that Christianity is powerfully nothingness after death—the huge solace compelling. In fact, the argument itself is of thinking that for our betrayals, greed, an admission of this, as it acknowledges cowardice, murders, we are not going to the innate desire in us all that is fulfilled be judged.” 10 by God. Who wouldn’t want to be in a The problem with these types of relationship with a loving deity who not argument is that, as Manfred Lutz only wants the best for those he has cre - observes, Freud can provide an equally ated but who is offering eternity in a compelling reason for why someone place that is more wonderful than can be might believe as to why they might imagined? Yet the Bible also contains disbelieve. Yet, crucially, when it comes some very hard-hitting passages, which to discerning the all-important matter of would seem to contradict the notion that which position is actually true, he cannot religious belief is simply a projection of help us. 11 As this suggests, just because our wishes. C. S. Lewis pointed out that you want to believe in something does scripture also teaches that believers not mean that it is true. should fear the Lord, but you would not then suggest that this meant faith was some kind of “fear fulfillment!” 8 he problem with the argument is that it cuts both ways. If you Tsuggest that people only believe because they want it to be true, then the counter-claim is that atheists are only non-believers because they don’t want it to be true

The problem with the argument is SOMETHING MUCH BETTER that it cuts both ways. If you suggest that What is interesting about the Christian people only believe because they want it faith is that the intellectual arguments to be true , then the counter-claim is that for God are backed up with a reality that atheists are only non-believers because can be personally experienced. There are they don’t want it to be true . Some people countless examples of people who discov - have expressly stated this, such as Aldous er a life-changing faith even though they Huxley who wrote: were once hostile to the idea of it . This may “For myself, as, no doubt, for most sound too good to be true, but this of my contemporaries, the philosophy of is something that is within everyone’s meaninglessness was essentially an instru - reach. Many believers testify to the ment of liberation. The liberation we transformative effect that becoming a desired was simultaneously liberation from Christian has had on their lives and this a certain political and economic system can include being delivered from some of and liberation from a certain system of the crutches they had previously relied . We objected to the morality upon. Yet, the idea that coming to faith is because it interfered with our sexual free - somehow either liberating or empower ing

[12 ] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES is, of course, anathema to many people. we all seek is to be found in him by follow - Christopher Hitchens, for example, ing hi m onto the cross…. It’s because speaks of the totalitarian nature of Christianity is true that it has something Christianity that keeps its followers in a to offer every person in every circum - state of constant subservience. 12 G. K. stan ce, regardless of their background or Chesterton saw it differently, however, as intellectual capabilities.” 16 he suggested that the “dignity of man” and the “smallness of man” was held in Simon Wenham is Research Coordinator for perfect tension, allowing people to have a Ravi Zacharias International Ministries strong sense of self-worth without in Europe. becoming big-headed. 13 Yet God clearly offers much more 1 Alister McGrath, Mere Apologetics (Grand than this. In 2 Corinthians 12:9, it says, Rapids, MI: Baker Book House, 2012), 167. “My grace is sufficient for you, for my 2 Article adapted from Simon Wenham’s power is made perfect in weakness.” “Is Christianity Just a Crutch?” Pulse , Issue 10 The idea of strength flowing from (Spring 2012), 14-16. human powerlessness may seem counter- 3 John Humphrys, In God We Doubt: Confessions of intuitive in today’s risk-averse culture, a Failed Atheist (: Hodder & Stoughton, but as Simon Guillebaud points out, 2007), quoted in John C. Lennox, Gunning for “Paradoxically, our waving the white flag God: Why the New Atheists are Missing the Target of submission to God’s right over our (Oxford: Lion Hudson, 2011), 24. 4 McGrath, Mere Apologetics , 170. lives is the key that unlocks the gate to 5 14 Ibid. many future victories in his name.” 6 Andrew Sims, Is Faith Delusion? Why Religion Nevertheless, as C. S. Lewis observed, Is Good for Your Health (London: Continuum, people will still choose to cling on to 2009), quoted in Lennox, Gunning, 77-78. their crutches, even though something 7 Sigmund Freud, Civilization and Its Discontents much better is being offered to them: (New York: W.W. Norton, 1962), 21, “We are half-hearted creatures, quoted in McGrath, 167. 8 fooling about with drink and sex and C. S. Lewis, The World’s Last Night: And Other Essays (New York: Mariner Books, 2002), 19. ambition when infinite joy is offered us, 9 like an ignorant child who wants to go on Robert S. Baker and James Sexton, eds., making mud pies in a slum because he Aldous Huxley Complete Essays, Vol 4 (Lanham, MD: Ivan R. Dee, 2001), 369. cannot imagine what is meant by the 10 Czeslaw Milosz, “The Discrete Charm offer of a holiday at the sea. We are far 15 of Nihilism,” quoted in Lennox, 47. too easily pleased.” 11 Manfred Lutz, God: A Brief History of the It can be helpful, therefore, to Greater One (Munich: Pattloch Verlag reflect on what we really rely upon in our GmbH + Co., 2007), cited in Lennox, 46. own lives and what impact this has upon 12 Christopher Hitchens, God Is Not Great us. As the blogger and former atheist, (London: Atlantic Books, 2007), 232-234. 13 Daniel Rodger, reminds us, we do not G. K. Chesterton, Orthodoxy (Chicago: Moody Publishers, 2009), 143. want to miss out on the fullness of life 14 that God offers all of us, whether we Simon Guillebaud, For What It’s Worth think we need it or not: (Oxford: Lion Hudson, 1999), 171. 15 C. S. Lewis, The Weight of Glory and Other “The truth of the matter is that Addresses (Grand Rapids, MI: William B. Jesus never offered a crutch, only a cross; Eerdmans, 1949), 1-2. it wasn’t a call to be a better person with 16 Daniel Rodger, “Is Christianity a Psychological high self-esteem or a plan to help us Crutch?” Online at http://www.bethinking.org scrap e through our existence. It was a /truth-tolerance/ introductory/is-christianity- call to acknowledge that the forgiveness a-psychological-crutch.htm.

JUST THINKING • VOLUME 20.3 [13 ] The Heart of Apologetics

by Alister McGrath

Apologetics is not a set of techniques for winning people to Christ. It is not a set of argumentative templates designed to win debates. It is a willingness to work with God in helping people discover and turn to his glory. We are to “follow Him” by casting our nets out to everyone and pointing them to the greater reality of God and the risen Christ.

[14 ] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES [fishers of people]

JUST THINKING • VOLUME 20.3 [15 ] Excerpted from Chapter 3 and 6 of Mere Apologetics by Alister McGrath (Grand Rapids, MI: Baker Book House, 2012). Used by permission. All rights to this material are reserved. Material is not to be reproduced, scanned, copied, or distributed in any printed or electronic form without written permission from Baker Publishing Group, http://www.bakerpublishinggroup.com.

pologetics is not a set of SETTING THINGS IN CONTEXT techniques for winning To help us set our reflections in a proper people to Christ. It is not context, let us recall one of the earliest a set of argumentative recorded events in the Gospel accounts templates designed to win of the ministry of Jesus of Nazareth: Adebates. It is a willingness to work with God in helping people As Jesus passed along the Sea of discover and turn to his glory. As Avery Galilee, he saw Simon and his Dulles once noted with some sadness, brother Andrew casting a net into the apologist is often regarded as an the sea—for they were fishermen. “aggressive, opportunistic person who And Jesus said to them, “Follow me tries, by fair means or foul, to argue and I will make you fish for people.” people into joining the church.” 1 And immediately they left their nets It’s easy to see how these stereotype s and followed him. (Mark 1:16–18) arise. And it’s equally easy to see how dangerous such attitudes can be. The This is a wonderful narrative, packe d heart of apologetics is not about mastering full of detail and insight. For example, and memorizing a set of techniques we note that Jesus called fishermen . designed to manipulate arguments to get Contemporar y Jewish literature had the desired conclusion. It is about being much to say about people whose jobs mastered by the Christian faith so that its made them virtually incapable of keeping ideas, themes, and values are deeply the law of Moses. Two groups often singled imprinted on our minds and in our hearts. out for special (negative) comment were Far from being a mechanical repeti - carpenters and fishermen—carpenters tion of ideas, apologetics is about a natura l because they doubled as undertakers and realization of the answers we can provide were handling dead bodies all the time, to people’s questions and concerns, answer s and fishermen because they had to handle that arise from a deep and passionate and sort mixed catches of clean and immersion in the realities of our faith. unclean fish. Both groups were incapable The best apologetics is done from the of observing the strict Jewish rules about standpoint of the rich vision of reality ritual purity, which prohibited contact characteristic of the Christian gospel, with anything unclean. Yet Jesus calls which gives rise to deeply realistic insights precisely such fishermen, who hovered into human nature. What is our problem? on the fringes of Jewish religious life. It’s What is our need? How can these needs a powerful reminder of the way in which be resolved? In each case, a powerful the Christian gospel reaches out to answer may be given to each question, everyone—even those whom society an answer grounded in the Christian regards as powerless or valueless . understanding of the nature of thing s.

[16 ] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES That’s an important point. But it’s To explain this important point, we not the most important thing from an may turn to another account of the calling apologetic point of view. Here’s the of the first disciples: apologetic question we need to ask: What made Simon and Andrew leave Philip found Nathanael and said to everything and follow Jesus? Does Jesus him, “We have found him about offer compelling arguments for the exis - whom Moses in the law and also the tence of God? Does he explain to them prophets wrote, Jesus son of Joseph that he is the fulfillment of the great from Nazareth.” Nathanael said to prophecies of the Old Testament? No. him, “Can anything good come out There is something about him that is of Nazareth?” Philip said to him, compelling. The response of Simon and “Come and see.” (John 1:45–46) Andrew was immediate and intuitive. Mark leaves us with the impression of an Having encountered Jesus of Nazaret h, utterly compelling figure who commands Philip is convinced he is the one he has assent by his very presence. been hoping for. He then tries to per suade Although this account of the Nathanael that Jesus is the fulfillment of encounter between Jesus of Nazareth and the hopes of Israel. Nathanael is clearly the first disciples by the Sea of Galilee is skeptical about this, and raises an objec - very familiar, we need to read it with an tion: Could such a person really come apologetic agenda in mind. It helps us set from Nazareth? Yet instead of meeting apologetics in its proper perspective. It this objection with reasoned argument, reminds us that argument can be only par t Philip invites Nathanael to meet Jesus of of our strategy. In many ways, our task is Nazareth and decide for himself. to lead people to Christ and discovery of Now Philip might have answered the living God. Apologetics does not and Nathanael with a detailed argument. cannot convert anyone. But it can point Perhaps he might have argued that Jesus’s people in the right direction by removing origins in Nazareth represented the ful - barriers to an encounter with God, or fillment of a biblical prophecy. Or per - opening a window through which Christ haps he might have set out the various can be seen. Apologetics is about enabli ng factors that led him, Andrew, and Peter to people to grasp the significance of the follow Jesus of Nazareth and believe him gospel. It is about pointing, explaining, to be the culmination of the hopes of opening doors, and removing barriers. Israel. Yet Philip has learned that Yet what converts is not apologetics encounter is to be preferred to argument . itself, but the greater reality of God and Why argue with Nathanael when there is the risen Christ. a more direct and appropriate way of

ere’s the apologetic question we need to ask: What made Simon and HAndrew leave everything and follow Jesus? Does Jesus offer compelling arguments for the ? Does he explain to them that he is the fulfillment of the great prophecies of the Old Testament? No. There is something about him that is compelling. The response of Simon and Andrew was immediate and intuitive.

JUST THINKING • VOLUME 20.3 [17 ] resolving the matter? And so Philip says, et the story continues, and there are “Come and see.” Yfurther apologetic points to be On meeting Jesus and hearing him, made. A few days later, Jesus and his disci - Nathanael comes to his own conclusion: ples attend a wedding at Cana in Galilee. “Rabbi, you are the Son of God! You are There, Jesus performs a “sign”—he the King of Israel!” (John 1:49). We see changes water into wine. The impact of here the importance of pointing people this sign on the disciples is significant. toward Jesus of Nazareth. We can, like As the Gospel narrative tells us, “Jesus Philip, explain what we find so powerful - did this, the first of his signs, in Cana of ly compelling and attractive about Jesus. Galilee, and revealed his glory; and his But in the end, the ultimate persuasion disciples believed in him” (John 2:11). comes not from our testimony, but from Faith is here seen as the outcome of a one’s own encounter with the risen Christ. revelation of the glory of Christ. This The point is important. Apologet ics, goes far beyond reasoned argument. Faith we are often told, is about persuading is the response to the realization of the people of the truth of the Christian faith. full majesty, glory, and wonder of Christ. Now there is some truth in that—but it is Perhaps the most striking example of this not the whole truth. There are serious is “Doubting Thomas,” who puts his faith limits to the scope of arguments. You ma y in Christ when he realizes he has indeed be able to persuade someone that an idea been raised from the dead: “My Lord and is correct—but is this going to change his my God!” (John 20:28). or her life? Philip rightly discerns that Nathanael will be transformed not by an THE THEOLOGICAL argument, nor even an idea, but by a DIMENSIONS personal encounter with Jesus. He does Even this brief discussion of the nature of not argue for Jesus—he points to Jesus. apologetics indicates that it has a strongly Is this not a helpful model for Christian theological dimension. It may be helpful witness—pointing people to Jesus, whom to explore this in a little more detail we have found to be the fulfillment of before proceeding further. human longings and the culmination of First, the references in John’s Gosp el our aspirations, thus allowing them to to faith arising from the revelation of encounter him for themselves, rather than divine glory remind us that conversion is relying on our arguments and explanations? not brought about by human wisdom or

pologetics, we are often told, is about Apersuading people of the truth of the Christia n faith. Now there is some truth in that—but it is not the whole truth. There are serious limits to the scope of arguments. You may be able to persuade someone that an idea is correct—but is this going to change his or her life?

[18 ] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES his theological perspective sets the apologetic task in its proper tcontext. We realize we have an important but limited role to play in bringing people to faith. God is the one who will convert; we have the privilege of bringing people to a point at which God takes over. We point to the source of healing; God heals. We witness to the power of forgiveness; God forgives. reasoning, but is in its deepest sense to a point at which God takes over. We something that is brought about by God. point to the source of healing; God heals. This is a constant theme in the New We witness to the power of forgiveness; Testament. Paul’s preaching at Corinth did God forgives. We explain how God has not rest on human wisdom, “so that your changed our lives, transforming them for faith might rest not on human wisdom but the better; God enters lives, and changes on the power of God” (1 Cor. 2:5). Faith is them. We have a real and privileged part not about a mere change of mind; it is in this process, but are not left on our about personal transformation thro ugh an own. Apologetics is always undertaken in encounter with the living God. the power and presence of the risen Christ . Second, the New Testament depicts An analogy may help make this human nature as being wounded and crit ically important point clearer. Imagine damaged by sin. We are not capable of you had blood poisoning some years ago. seeing things as they really are. “The god Certain symptoms developed, and you of this world has blinded the minds of the realized you were seriously ill. A skilled unbelievers, to keep them from seeing the physician told you what the problem was. light of the gospel of the glory of Christ, And there was a cure: penicillin. The drug who is the image of God” (2 Cor. 4:4) . was quickly administered, and within days Arguments do not cure blindness, nor does you were on the road to recovery. It’s a the accumulation of evidence, powerful very easy scenario to imagine, and you rhetoric, or a compelling personal testi - could rewrite it easily to widen its reach. mony. Blindness needs to be healed —and Here’s the critical question: Did the such a healing is something only God is physician heal you? In one sense, yes. In able to do. God alone is able to open the another, no. The physician told you what eyes of the blind and enable them to see was wrong with you, and what needed to the realities of life. Apologetics thus be done if you were to be healed. But wha t depends upon the grace of God and the actually cured you was penicillin. The divine capacity to heal and renew. This is physician’s diagnosis told you what the not something we can do. This helps put problem was. But in the days before apologetics in proper perspective! penicillin was discovered, this condition Third, this theological perspective meant only one thing: death. There was sets the apologetic task in its proper nothing that could be done to save you. context. We realize we have an important Identifying the problem would not have but limited role to play in bringing people been enough to heal you. A cure was needed. to faith. God is the one who will convert; This analogy allows us to get a good we have the privilege of bringing people sense of how apologetics works, and how

JUST THINKING • VOLUME 20.3 [19 ] we fit into the greater scheme of things. We want to see the big picture that To continue this medical analogy, apolo - makes sense of all we observe. More getics is about explaining that human importantly, we want to know where we nature is wounded, damaged, broken, and fit into this great scheme of things. No fallen—and that it can be healed by God ’s wonder British philosopher and writer Iris grace. The apologist can use many strate - Murdoch (1919–99) spoke of “the calming, gies to explain, communicate, and defend whole-making tendencies of human the idea that there is something wrong thought,” by which she means the ability of with human nature. Equally, we can use a big picture or “grand narrative ” to inte - many strategies to explain, communicate, grate our vision of reality. The Christian and defend the fact that there is indeed a faith is about grasping the big picture, cure. But apologetics itself does not heal; it enabling us to see a larger and nobler vision only points to where a cure may be found. of reality than human reaso n can disclose. We may provide excellent argument s The world is studded with clues that such a cure exists. We could provide about human nature and identity. Reality personal testimonies from people whose is emblazoned with signs pointing to the lives have been changed by discovering greater reality of God. We need to connect this cure. But in the end, people are the dots and see the overall picture. We healed only by finding and receiving the need to weave the threads together and cure, and allowing it to do its work. We see what pattern they disclose. These may play a real and important role in pat terns are there to be used by the helping them to realize they are ill and apologis t to help others begin to realize telling them how they could be cured. how Christianity has the power to make Without us, they might not find the cure. sense of what we think, see, and experienc e But the actual process of healing itself —and to encourage them to discover results from the power of penicillin, not Christianity’s deeper power to transform from our words. human life. C.S. Lewis spoke of right and wrong CLUES AND POINTERS as “clues to the meaning of the universe.” American poet Edna St. Vincent Millay A clue is something that suggests, but (1892–1950) spoke of “a meteoric shower does not prove. Clues have a cumulative of facts” raining from the sky. These facts significance, pointing to a deeper pattern are like threads that need to be woven of meaning that gives each of them their into a tapestry, clues that need to be true meaning. One clue on its own might assembled to disclose the big picture. As be nothing more than suggestive, a straw Millay pointed out, we are overwhelmed in the wind. Yet a cluster of clues begins with information, but cannot make sense to disclose a comprehensive pattern. of the “shower of facts” with which we Each clue builds on the others, giving are bombarded. There seems to be “no them a collective force that transcends loom to weave it into fabric.” We need a their individual importance. way of making sense of this shower of So how can we best make sense of information. Christianity gives us a way such clues? What can they prove? In a of bringing order and intelligibility to our criminal trial, the jury is asked to decide many and complex observations of the which explanation of the clues makes the natural world, human history, and personal most sense of them—whether that of the experience. It allows us to integrate them , prosecution or the defense. They are not and see them as interconnected aspects expected to accept that guilt or innocen ce of a greater whole. has been proved, merely that they believe

[20 ] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea—for they were fishermen. And Jesus said to them, “Follow me and I will make you fish for people.” And immediately they left their nets and followed him. —Mark 1:16-18

JUST THINKING • VOLUME 20.3 [21 ] ne clue is desire—or a homing instinct for God. OChristian apologists argue that this deep sense of yearning for something transcendent is ultimately grounded in the fact that we are created to fellowship with God, and will not be fulfilled until we do so.

they can reach a conclusion “beyond thing transcendent is ultimately grounded reasonable doubt.” Apologetics works in in the fact that we are created to fellowship much the same way. No one is going to be with God, and will not be fulfilled un til able to prove the existence of God, as one we do so. might prove that “the whole is greater One of the most rigorous theologica l than the part.” Yet one can consider all treatments of this topic is found in the the clues that point in this direction and writings of Augustine of Hippo. For take pleasure in their cumulative force. Augustine, God has created human God’s existence may not be prove d, in the beings and placed them at the height hard rationalist sense of the word. Yet it of the created order, so that they might can be affirmed with complete sincerity fulfill their purposes through relating to that belief in God is eminently reasonab le God as their creator and savior. Without and makes more sense of what we see in such a relationship, humanity cannot be the world, discern in history, and experi - what it is meant to be. As Augustine put ence in our lives than its alternatives. it in a famous prayer to God: “You have made us for yourself, and our hearts are A HOMING INSTINCT restless until they find their rest in you.” 2 FOR GOD The two most significant apologetic One clue is desir e—or a homing instinct applications of this approach were devel - for God. Many arguments for the existence oped by (1623–62) and C. S. of God involve an appeal primarily to rea - Lewis (1898–1963). Pascal argues that the son. Others involve an appeal to experi - human experience of emptiness and ence, finding their plausibility within the yearning is a pointer to the true destiny human heart as much as in human reason. of humanity. It illuminates human nature As Pascal once famously commented, and discloses our ultimate goal—which, “The heart has its reasons, which reason for Pascal, is God. does not understand.” The best known of these arguments is the “argument from What else does this longing and desire.” Although this takes various forms, helplessness show us, other than it is most commonly framed in terms of a that there was once in each person a deep human awareness of a longing for true happiness, of which all that something that is not possessed but whose now remains is the empty print and attraction is felt. Christian apologists argue trace? 3 that this deep sense of yearning for some -

[22 ] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES Nothing other than God is able to fill Lewis then develops what some this “abyss”—a profound, God-shaped might call an “,” gap within human nature, implanted by which could be formalized as follows: God as a means of drawing people back to him. 1). Every natural desire has a corresponding object, and is This infinite abyss can only be filled satisfied only when this is attained with something that is infinite and or experienced. unchanging—in other words, by God himself. God alone is our true 2). There is a natural desire for good. 4 transcendent fulfillment, which cannot be attained or experienced Pascal’s idea here is often expressed by or through anything in the in terms of a “God-shaped gap” or “God- present world. shaped vacuum” within human nature. Although Pascal did not actually use 3). This natural desire for transcen - these phrases, they are a good summary dent fulfillment can therefore only of his approach. Pascal argues that the be fulfilled beyond the present Christian faith offers a framework that world, in a world toward which the interprets the widespread human experi - present order of things points. 6 ence of “longing and helplessness.” This interpretation has two elements: first, it Now this is not really an argument for makes sense of the experience; second, the existence of God, in the strict sense having identified what it is pointing to, of the term. For a start, we would need to it allows this human experience to be expand Lewis’s point to include the transformed. Christian declaration that God either is, or is an essential condition for, the AN ARGUMENT FROM DESIRE satisfaction of the natural human desire C. S. Lewis develops a related approach for transcendent fulfillment. Yet even that has an obvious importance for then, this is not an argument to be under - . 5 Lewis acknowledges stood as a deduction of God’s existence. the importance of frustrated aspirations Yet Lewis saw this line of thought for many: “There was something we as demonstrating the correlation of faith grasped at, in that first moment of long - with experience, exploring the “empirical ing, which just fades away in the reality.” adequacy” of the Christian way of seeing So how is this to be interpreted? Lewis reality with what we experience within notes two possibilities he regards as ourselves. It is not deductive, but—to use flawed: first, to assume that this frustra - Charles Sanders Peirce’s term—abductive tion arises from looking in the wrong (involving logical inference). Lewis clearly places; second, to conclude that further the Christian faith casts light searching will only result in repeated upon the realities of our subjective disappointment, so any attempt to find experience. Augustine of Hippo wove the something better than the world can central themes of the Christian doctrines offer is a mistake. There is, Lewis argues, of creation and redemption into a prayer: a third approach—to recognize that “You have made us for yourself, and our these earthly longings are “only a kind of hearts are restless until they find their copy, or echo, or mirage” of our true rest in you.” 7 Lewis reaffirms this notion, homeland. and seeks to ground it in the world of

JUST THINKING • VOLUME 20.3 [23 ] human experience, which he believes it between the theological framework and illuminates. the realities of our personal experience. Lewis thus contends that Christian apologetics must engage with this funda - A CLUE TO OUR TRUE NATURE mental human experience of “longing” So how can this approach be developed for something of ultimate significance. and applied apologetically? Its essential The Christian faith interprets this as a feature is an appeal to human experience clue toward grasping the true goal of —to the subjective world of feelings, human nature. Just as physical hunger rather than to objective analysis of the points to a real human need that can be natural world. Yet these subjective met through food, so this spiritual hunger experiences are important to people, not corresponds to a real need that can be least because people feel they are deeply met through God. Lewis argues that significant. Not everyone recognizes this most people are aware of a deep sense of kind of experience when it is described; longing within them that cannot be satis - nevertheless, its presence is sufficiently fied by anything transient or created: widespread to act as the basis for an “If I find in myself a desire which no important apologetic strategy. Three experience in this world can satisfy, the points need to be made about this most probable explanation is that I was approach. made for another world.” 8 1). This approach connects with a ow this proves nothing. After all, shared human experience. It I might have a deep desire to engages with something that Nmeet a golden unicorn. But that resonates with many people, doesn’t mean unicorns—whether golden offering an explanation of a or not—actually exist. That’s not Lewis’s feeling that many have had and point. Christianity, he points out, tells us wondered what it meant. that this sense of longing for God is exactly what we should expect, since we 2). This experience is interpreted . are created to relate to God. It fits in It is not a random or meaningless with a Christian way of thinking, thus experience, but something pointing providing indirect confirmation of its to something that lies beyond it. reliability. There is a strong resonance What some might regard as a between theory and observation— pointless phenomenon thus becomes a signpost to significance.

hristian apologetics must engage with this fundamental Chuman experience of “longing” for something of ultimate significance. The Christian faith interprets this as a clue toward grasping the true goal of human nature. Just as physical hunger points to a real human need that can be met through food, so this spiritual hunger corresponds to a real need that can be met through God.

[24 ] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES 3). The experience is declared to be human nature that makes us want to reac h a gateway to God . Only God can beyond rational and empirical limits, bring about the transformation of questing for meaning and significance. human experience. Only God can A further point needs to be made fill what Pascal called the “abyss” here: the Christian idea of humanity within human nature. This interpre - bearing the image of God has important tation of human experience is not implications for the role of the imaginatio n. opportunistic or arbitrary, but Both Lewis and Tolkien emphasize how rather is rigorously grounded in a our imaginations open up worlds that theological understanding of human reflect hints of our true identity and des - nature and destiny. tiny. Often, we dream of beautiful worlds —not because we want to escape from This “argument from desire” is not a rig - this world, but because something deep orous, logical “proof” of God’s existence; within us causes us to long for this kind it works at a much deeper level. It may of reality. As we shall see in what follows, lack logical force, but it possesses existen - this also has relevance for Christian tial depth. It is about the capacity of the apologetics. Christian faith to address the depths of human experience—the things that we feel really matter. It builds on the sense Alister McGrath is Professor of , of restlessness and dissatisfaction within Ministry and Education at King’s College human nature and shows how this is a London and President of the Oxford clue to our true nature and destiny. As Centre for Christian Apologetics. Mere Lewis argued, if nothing in this world is Apologetics is based upon a foundational able to satisfy these deep longings and lecture course he teaches at the OCCA. yearnings, maybe we must learn to accept that our true home is in another world. 1 To use an image from Renaissance poet Avery Dulles, A History of Apologetics , 3rd ed. Francis Quarles (1592–1644), our soul is (San Francisco: Ignatius Press, 2005), xix. 2 Augustine of Hippo, Confessions I .i.1. like an iron needle drawn to the magnetic 3 pole of God. God can no more be elimi - Blaise Pascal, Pensées (Mineola, NY: Dover Publications, 2003), 113. nated from human life than our yearning 4 Ibid. for justice or our deep desire to make this 5 See C.S. Lewis, Mere Christianity (London: world a better place. We have a homing Harper Collins, 2002), 134-38. See also a instinct precisely because there is a home similar argument in C.S. Lewis, “The Weight for us to return to. That’s one of the great of Glory,” Screwtape Proposes a Toast (London: themes of the New Testament. Collins, 1965), 94-110. This desire is an important point 6 For Lewis’s approach, see Peter Kreeft, for reflection on the nature of western “C.S. Lewis’s Argument from Desire,” G.K. society. Political philosopher Charles Chesterton and C.S. Lewis: The Riddle of Joy, ed. Taylor concluded his recent extended Michael H. MacDonald and Andrew A. Tadie analysis of the emergence of a “secular (Grand Rapids: Eerdmans, 1989), 249-72. More generally, see John Haldane, “Philosophy, age” with an assertion that religion will the Restless Heart, and the Meaning of not and cannot disappear because of the ,” Ratio 19 (2006): 421-40. distinctive characteristics of human 7 Augustine, Confessions I .i.1. nature —above all, what French philoso - 8 Lewis, Mere Christianity , 136-37. pher Chantal Milon-Delsol calls a “desire 9 Charles Taylor, A Secular Age (Cambridge, MA: for eternity.” 9 There is something about Press, 2007), 530.

JUST THINKING • VOLUME 20.3 [25 ] Thin k Again Satisfying our deepest hungers and transforming our lives.

THE HAPPY PAGAN is wrapped up in the belief that this world and the success it affords are the greatest pursuits in life. He or she feels no need for anything transcendent. Life has been reduced to tem - poral pursuits disconnected from all the other disciplines necessary for life to be meaningfully engaged. Some are completely unreflective; they don’t think enough to know they have no “right” to be happy. They borrow on capital they don’t have. Many of these people, though, are sophisticated thinkers in their fields: scientists, mathematicians, computer engineers. And yet they are specialists with a glaring weakness: they do not ask the deeper questions of life itself. Unfortunately in contrast, the questions of today’s average young person, who is the product of America’s intellectual bastions, have been virtually left unaddressed by the church. Rather, we give them a catalogue of do’s and don’ts and expect this to prepare them for the temptations they face. As such, the gospel is not intellectually credible to them, and they encounter situations they are unprepared to meet. And yet, we are all on a search for something beyond the routine and the normal. Even seekers of pleasure long to know they matter and latch on to what they hope will deliver fulfillment, if even for the moment. And into this setting, when all the verbiage is narrowed down, that’s what this ministry is called to do: to cut through the seductions and artificial answers our culture gives and to articulate the good news of the gospel of Jesus Christ, who alone can satisfy our deepest hungers and transform our lives. As Alister McGrath argues so brilliantly, this is the true task of apologetics: to remove the barriers so that the indivi dual is able to encounter Jesus, who is compelling, all-engaging, and worthy of our deepest pursuits and affections. “You make known to me the path of life,” wrote King David. “In your presence there is fullness of joy; at your right hand are pleasures forevermore” (Psalm 16:11). Here indeed is life abundant. As the psalmist resounded, “Taste and see that the LORD is good. Oh, the joys of those who take refuge in him!” (Psalm 34: 8, NLT).

Warm Regards,

Ravi

[26 ] JUST THINKING • RAVI ZACHARIAS INTERNATIONAL MINISTRIES For more information or to make a contribution, please contact:

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And I’ll say to myself, “You have plenty of grain laid up for many years. Take life easy; eat, drink and be merry.” But God said to him, “You fool! This very night your life will be demanded from you.Then who will get what you have prepared for yourself?” —Luke 12:19-20

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